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Full text of "Jacob Behmen's theosophick philosophy unfolded : in divers considerations and demonstrations ... : also, the principal treatises of the said author abridged, and answers given to the remainder of the 177 theosophick questions ... left unanswered by him at the time of his death ..."

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Jacob  Behmen's 

,      UNFOLDED^ 

IN  DIVERS 

CTonuaerations  and  Demonftrations, 

SHEWING 

The  Verity  and  Utility  of  the  feveral  Dodlrines  or 

Propofitions  contained  in  the  Writings  of  that  Di- 
vinely Inftruded  AUTHOR. 

ALSO, 

The  Principal  Treatifes  of  the  faid  Author  Abridged. 

And  Ahfwers  given  to  the  Remainder  of  the  177  theofophkk 
Quefiions,  Propounded  by  the  faid  JACOB  BEHMEN,  which  were 

left  unanfwered  by  him  at  the  time  of  his  Death. 

As  a  help  towards  the  better  Underlianding  the  0/</and  New  Tefiament, 
Alfo  what  Man  is  with  refpedt  to  Time  and  Eternity. 

Being  an  Open  Gate  to  the  Greateft  Myfteries. 


By  EDWARD    T ATLOR, 


With  a  (hort  Account  of  the  LIFE  oijACOB  be  HUE  N, 


LONDON,  Printed  for  Tho.  Salnshitry  at  the  Sign  of  the  Te^^ple, 
next  the  Jnmr-TempkCate  in  Fketftreet.    1691, 


> 


THE  I 

PublifhersPreface' ''' 


TO   THE 


READER. 


WE   do  with  all ReffeBs  and  Cand'tdnefst  prefent  yowwith  the 
Works  of  one  who  was  a,  true  and  faithful  Labour  er  in  his 
Day,  his  Pains  hath  been  befiowed,  in  watering  and  culti- 
vating ,  what  was  fown  by  another  Hand,     And  having 
impioyed  his  Time,  and  Talent  well,  if  entered  into  his  Lord's  refi  ;  enjoying 
that  Veace  which  mufi  necejfarily  refult  from  a  faithful  Performance  of  a 
Trufi  given  by  our  great  Lord. 

We  can  give  but  a  very  jhort  account  of  the  Author^  but  hope  this  Pub' 
lication  may  produce  a  fuUtr  ,  from  fome  of  his  Perfonal  Acquaintance. 
As  we  are  informed^  it  was  one  Mr.  Edward  Taylor  an  Engltfli  Gentle- 
ntan^  the  latter  part  of  his  time  he  lived  at  Dablin,  in  much  Privacy  and 
'Retirement y  where  he  made  this  his  Work  and  Bufinefs,  He  dted  at  Dub- 
lin about  the  tear  1684  His  MMufcriPts  were  preferved  Qy  the  Care  of 
n  Friend  .^  and  brought  over  hither  ^  where  they  have  lain  fome  time  in 
Private ;  But  confidering  how  much  we  are  beholding  to  our  Predecejfors 
for  their  great  Pains  taken  to  Inform  as,  their  Writings  Publijhed  being  a 
Tefitmony  of  their  good  WiU  to  Pofterity  :  And  alfo  con(idering  the  Labour 
taken  by  this  good  Man  for  a  Publtck  Benefit,  we  could  not  m  Jufiice  to 
the  Author  deceafeJ ,  nor  with  the  refpeB  we  owe  to  all  Mankind  as  our 
Brethren^  fi*ffer  fo  Good  and  Profitable  a  ^Vorky  to  Perifh  under  our  Cufio- 
dy,  without  incurring  the  guilt  of  Ingratitude,  if  not  of  Inhumanity.  We 
have  hereby  indeavoured  to  fet  this  Light  in  Publick  View ,  and  that  it 
may  prove  ofufe  to  dire5i  the  Qourfe  of  any,  in  this  dark  and  dtfmal  Paf- 
fage,  towards  the  Haven  of  Reft^  is  what  we  earnefily  defire  and  fee k,. 
He  was  a  Devout  Chrijlianf  a  Sincere  Protefiant ,  living  in  the  Commw 

(a  1.)  nion 


The  Publlfhers  Preface  to  the  Reader. 

mon  of  the  church  of  En^zndy  and  earne^  he.  was.  in  v'indic4t'ing  jhe. 
"Truths  abhorring  a  hare  out  fide  ForMali:^,  which  only  hath  the  Name  and 
Vrofejfion^  but  wants  the  Nature^  Life  and  T'ou  er  oj  Religion. 

He  was  not  for  waking  Rents  and  Divifons  amongfi  Aden ,  hyfetting 
tip  a  newSe^,  or  having  a  Feople  called  after  his  Name^  thereby  to  gam 
Jipplauje,  or  to  make  himfelf  great.  But  made  it  his  Bufnefs  to  Learn 
and  Improve ,  in  the  Knowledge  and  Underfianding  of  the  Divine  and 
Natural  Myjteries, 

We  are  very  apt  to  regret  the  lofs^  of  worthy  Infiruments^  fuch  as  have 
been  raifed  up  in  an  Extraordinary  Manner  ,  and  Eminently  ^alified 
above  their  Brethren,  hoping  that  if  we  had  enjoyed  their  good  Converfe, 
we  might  have  greatly  benefited  and  improved  thereby  :  without  doubt  they 
have  a  great  Hapfimfs  that  injoy  fuch  a  Benefit  and  improve  it. 

But  we  mufl  conftder  that  they  are  but  JHen^  and  me  indeed  hut  Jnfiru- 
orients  or  Vehicles^  and  it  is  very  rare  but  that  the  Purity  and  Excellency  of 
Truth  conveyed  by  them,  receives  fome  Shadow  or  Soil  from  the  Medium. 
Iheir  chief  work  hath' been  to  dire^m  to  the  Fountain  of  Wfdom^  which 
is  open  at  all  times  to  all  Perfcns,  ready  to  inform  all  that  truly  feek  Wif- 
dom- there:  And  from  this  Univerfal  Fountain  every  one  receives  accor^ 
ding  to  their  Capacities, 

And  accordingly  it  is  required ,'  that  everyone  Jhould  Communicate  or 
Trophecy  accordin^to  their  proportion  of  Faith  received -^  now  Faith  is  every 
f  articular  Man  s  Evidence,  and  not  another  s.:  Thus,  although  one  may 
have  a  larger  Meafure^  or  more  Myjlerious,  yet  there  is  no  difljormonyi  but 
ail  tends  to  the  Benefit  of  the  whole.  And  teaching  aUJVifdom^  that  every 
one  may  be  prejented  perfe6i  in  Chri(l. 

Although  we  cannot  Comprehend  aU  Truth ,  let  us  remain  humble  Jin-' 
cere  Searcher s^  and  in  due  time  we  jhall  be  rewarded  with  her  Treafures  5 
'iijhen  the  Captious,  Difdaining,  Mocking  Spirits,  Jball  reap  their  Reward, 
that  is  to  be  perfected  in  that  Principle  they  have  jgiven  themfelves  up  to 
as  Servants, 

The  Writings  of  the  Divinely  infpired  Jacob  Behraen,  called  the  Teuto- 
nick  Philofopher^  have  been  by  many  received  with  great  Satisfa^ion ,  and 
have  contributed  towards  the  Extricating  their  Minds  outefthofe  Labj^ 
rinths  and  Difficulties ,  wherein  Evil  PraSiice  and  Opinions  {kept  up  by 
Cu/lom)  had  involved  them. 

The  greatejf:  OhjeBion  raifed  againfi  the  faid  Writings  have  been  their 
j^bflrujenefs ,  and  Uncouth  Expr  colons ,  making  them  aim  oft  impoffible  to 
be  underflood ;  which  now  is  anfwered  and  removed ;  Here  being  a  Perfon 
raifed  up  to  bear  Tefiimony  to  their  Truth  ,  who  by  delivering  his  Senfe  in 
more  ufual  and  familiar  words,  it  is  hoped  may  have  rendered  them  clear. 

In 


The  Publifhers  Preface  to  the  Reader. 

In  his  Cfinjiderations  on  the  SnhjeB  ,  Matter  and  Scope  ef  the  TVritings 
'if  Jacob  Behmen,  He  doth  (from  the  Types ,  Figuret  and  Sacrifices  nnder 
the  Laiv^  from  things  we  are  tnojt  converfant  with  through  the  whole  Crea- 
tion y  from  Heaven  and  Earthy  and  from  Man  htmfelf)  Demonfi rate  the 
Truth  of  his  Doctrine  to  be  well-grounded^  upon  the  uncontroulahle  Aiaxims 
vf  Conffjfed  Theology  and  Phdofphy. 

The  177  Theofiphick  .^iefiions  which -were  propounded  by  J,  Behmen, 
of  which  be  lived  to  Anfwer  but  i^,  and  part  of  the  i  y;/^  the  refi  of 
them  lying  unanfweredy  ttU  this  Good  Man  being  fptrited  thereto ^  took  up 
the  task,  and  hath  performed  it  as  an  able  Workman^  Anfwering  the  Re- 
vtatnder^  and  bath  given  m  [ome  Meditations  on  part  of  the  faid  Quejiiom 
and  Anfwer  s  :  ^H  treating  of  the  higheji  Myfleries^  and  yet  what  we  (in 
Duty)  ought  to  be  mofi;  converfant  about. 

His  Extracts  of  fever  al  of  the  Works  ef  Jacob  Behmen  were  intended  for 
the  ufe  efthsfe  that  had  not^  er  could  not  procure  the  faid  Writings ,  and 
alfo  to  give  a  Summary  Account  of  the  whole  :  which  may  be  as  an  Intro- 
duciion^  opening  the  Gates  to  tts,  and  promote  a  further  Cemmnnication  of 
thefe  great  and  mofi  ujeful  Truths, 

The  Apoftle  Paul  preached  to  the  Athenians  the  Knowledge  of  that  God 
whom  they  tgnorantly  adored:  Even  fo  thefe  Writings  ferve  or  tend  to  teach 
t^  by  plain  Demonjiration  what  we ,  like  the  Athenians,  are  too  Ignorant 
of.  It  is  written  God  is  one,  which  certainly  is  as  true  as  where  it  is  faid j 
There  are  three  that  bear  Record  in  Heaven* 

If  is  Written  ^  Our  God  is  a  confuming  Fire.     And  yet  faid  to  he^  Heb.12. 2^. 
Lights  and  Love^  and  in  him  is  no  Darknefs  at  ally  that  he  ts  meek,  mer- 
ciful^ of  ever  la  fling  kindnefs,  and  that  fury  is  not  in  him. 

It  is  alfo  written.,  God  fwarc  hy  two  Immutable  things,  in  which  it  Heb.  6.  it, 
was  impoflible  for  God  to  lye.    And  becaufe  he  could  Swear  bj  no  greater  ^ 
he  Sware  by  himfelf  That  Bleffmg  he  would  Blefs  Abraham  :   -And  Curfe 
him  that  Curfed  Abraham,    Here  are  two  Principles  clearly  exprefs'd,  and  Gen.  12.  f. 
both  called  Immutable :  The  one  Wrath  and  FiiTj^and  a  consuming  Fire  ^ 
The  other  Love,  M:eknefs  and  Light  ineffable. 

Had  Man  ^ood  in  hit  Primitive  State  totally  refigned  to  theDivme  Love^ 
be  had  not  known  the  Principle  of  Wr at h,  but  it  had  remained  more  hidden 
than  the  bittetneft  nfthe  Root  is  in  the  mofi  pleafant  Fruit.  But  when  Man 
was  fallen  into  thefiate  of  Evil  and  Good ^  the  Infinite  Love  ef  God  defcends 
in  order  to  rejiore  him  ,  and  thenfets  before  him  Blejflngs  on  the  one  hand, 
and  Curfings  on  the  other.  Thefe  great  Truths  are  at  large  treated  of  and 
explained ,  and  by  them  we  are  Taught  what  Ufe  and  Improvement  to 
make  thereof. 

How  can  we  teU  what  God's  Mercy  is,  till  we  come  to  know  him  that 

'(h)  ts 


The  Publifhers  Preface  to  the  Reader. 

is  Merciful-j  Andwhat  Chrifi^s  Merits are^  till  we  knowChrifi  in  us  and 
him  Crucified  ?  For  if  we  content  our  [elves  -with  an  Hijlcrical  Knowledge ^ 
it  is  to  be  feared  it  will  be  attended  with  an  Hypocritical  Obedience.  The 
Law  that  all  true  Cbrijlians  ought  tofquare  their  Atltons  by  ,  ts  the  New 
Commandment  \  tlfe  they  are  not  known  to  be  Chrifi^s  Difciples. 

All  thofe  worthy  Infiruments  that  have  Taught  or  Writ  from  the  Hyly 
Aointing^  direUed  their  Hearers  or  Readers^  to  him  that  it  the  true  Tea- 
cheTy  that  they  might  receive  their  Knowledge  from  the  fame  Root  with 
ihemfelves,  And  then  unto  fuch  they  wanted  no  Epfik  of  Recommendation, 
they  being  thetr  Efifile  written  with  the  Sprit  of  the  Living  Gcd,  not  in 
Tables  of  Stone,  but  in  theflejloly  Tables  of  the  Heart ,  known  and  read  of 
all  Men. 

To  fuch  the  Language  of  the  Scriptures  comes  to  he  more  clear ,  and  can 
difcern  the  Correflion,  Inftru^ion  and  Comfort  held  forth  in  them,  and  how 
they  are  able  to  furnijh  the  Man  of  God  to  every  good  Work.  Alfo  why 
there  is  no  Ability  in  them  to  furnijh  any  man  elfe^  but  as  they  Convert,  and 
become  new  Men, 

The  great  Affair  of  Man  s  Hafpinefs  defending  upon  the  Converfion  of 
his  Will-,  for  as  the  firfi  Man  by  turning  his  Will  from  God  into  this  World 
from  the  Unity  and  Harmony  be  at  firfl  was  placed  in  (and  fo  was  truly 
Honourable^  into  Multiplicity^  Selfhood,  Lufl  and  Enmity  :  thereby  became 
an  abominate  to  God^s  Holinefs^  attra^Hng  a  Beftial  Body  ,  and  a  Mind 
darkned.  Ignorant  and  Ef^ranged  from  God. 

It  is  real  Refgnation  that  brings  a  Death  upon  Self-hood,  and  that  mufi 
continually  he  performed^  that  the  Enmity  being  mortified^  the  refigned  WiH 
may  become  an  Injlrument  in  God's  Hand,  to  be  agitated  thereby  ;  for  his 
Servants  we  are  whom  we  yield  Obedience  unto,  ;     ,    -      . 

Here  arifeth  tkefirtfe  and  warfare  in  Man,  The  Corrupt  Will  in  Self- 
hood accounts  it  folly  andmadnefs  to  fubmit  to  Death  ,  when  the  Pleafares 
and  Voluptuoufnefscf  this  World  might  be  lived  in  and  injoyed.  But  the  re- 
fignedfees^that  as  at  firfi  it  precipitated  Man  from  that  Happy  (late  m  which 
he  was  placed  j  fo  the  tendency  and  end  thereof  is  to  fill  us  with  Eternal 
for  row  and  miferf.  Thus  it  is  to  become  Fools  that  we  may  be  made  VVife^ 
and  Poor  that  we  may  be  t»ade  Rich  j  as  having  Nothing,  yet  pojf effing  all 
things, 

"  This  is  the  State  which  Reafon^s  fplendid  Schools, 
^  Do  nominate  the  Paradife  of  Fools. 

Whatever  fpecious  Fretences  te  Religion  m(i,y  h  made,  by  any,  though  very 
fair  and  beautiful  to  fhew,  where  this  corrupt  Will  in  Selfhood  is  unmorti-- 
fkd^  and  the  Path  of  Refgnation  not  trod^  that  Religion  is  vain^  deceit- 


The  Publifhers  Preface  to  the  Reader. 

ful  and  deftruciive,     ^s  the  Prophet  Ikhh  declared  in   the   Name  of  the  Ifa.  ch.  i^. 
Lord 'y  For  as  much  as  this  people  draw  near  me  with  their  Mouth,  and  '3>'4- 
with  their  Lips  do  honour  me,  but  have  removed  their  Heart   far  from 
me,  and  their  fear  towards  me  is  taught  by  the  Precepts  of  Men:  There- 
fore the  Wlfdom  of  their  Wifemen  fhall  perifli,  and  the  Underftanding 
of  their  Prudent  Men  (hall  be  hid.     Our   Saviour  reciting  this  place   d' Mat.  ch.  ly. 
the  Prophet  faithy  But  in  vain  do  they  Worfbip  me,  teaching  for    Do-''^-^9' 
fbrines  ths  Commandmenrs  of  Men.     The  Wtfdom  of  this  World  -which  is  j  ^(,r.  cb 
FooUfmefs  "with  God,   exifiing  in  the  perverted  Will  of  Man,  -which  hath  v.  9/ 
broken  it  Jelf  ojffrom  God,  and  ^ands  upon  its  o-u^n  bottom  j  by  this  Wif- 
dom  the  World  neither  can  know  or  worjhip  God.     The  Wijdom  of  God  in 
his  Servants  (lands  in  an  humble  Refignation  of  themfelvss  to  the   Divine 
"Lovct  in  order  to  a  Regeneration  of  their  Wills ^  which  is  not  effeBed  but  by 
faying  this  opfofite  Will  in  which  {lands  the  Enmty  in  order  to  know  a  new 
Life  generated ;  and  as  long  as  Truth  and  Erfor,  Light  and  Darknefs  are 
in  this  World,  fo  long  muf  and  will  this  Warfare  he  continued  3  happy  is  he 
that  goes  off  a  Conqueror,  for  his  Garland  or  Crown  it  fure  to  him.     And  as 
the  World  by  Wifdom  knew  not  God,  fo  hath  it  fared  likewife  in  refpeB  to 
the  int^uiries  made  concerning  Nature.     From  hence  it  is  the  Apoftle  V9m\ 
gives  a  caution,   To  beware   lefi  any   Man  fhould  fpoil  them  through 
fhilofophy  and  vain  Deceit,  after  the  Tradition  of  Menj  after  the  Rudi- 
pjents   vf  this   WoHd^  ana  nor  after  Chrift, 

An  empty  and  vain  Philofophy  hath  been  introduced  and  kept  up  in  the 
Worlds  by  Men  of  corrupt  minds  eftranged  from  God  ^  and  therefore  ignorant 
of  Nature :  For  it  is  as  impoffible  truely  to  know  Nature,  feparate  and 
removed  from  God,  as  it  is  to  know  God  tn  the  Wifdom  of  this  World,  nr 
truely  to  worjhip  him,  with  a  Heart  removed  far  from  him. 

What  hofeswas  left  after  the  miferable  Fall  of  Man,  when  God  curfed 
the  Earth  for  Mans  fake,  but  only  the  Defcent  of  God,  or  the  Incarnation 
hfJefusChrifi,  that  infpoken  Word  of  Life,  in  order  to  a  happy  Re  flora' 
tion  and  Renovation  ?  For  as  all  things  were  made  by  this  Eternal  Word, 
fo  all  things  are  upheld  by  it :  This  is  the  Healer  of  our  Wounds,  and  Re- 
pairer of  uur  Breathes,  This  Word  is  declared  by  MoCes,  and  by  the  Apo- 
file  Paul  to  be  near  us,  even  in  our  Hearts  and  in  our  Mouths,  that  we  need  t^,  ,t 
not  fay,  Whojhall  afcendinto  'Heaven^  or  defend  into  the  Deep  to  fetch  tt  ?  ^^^.  10,  8. 

This  was  the  Rock  in  the  Wildernefs,     This  is  the  Stone  of  Fire  in  Eze-  i  Cor.  10.4.' 
kiel.     The  Stone  with  (even  Eyes  upon  it  in  Zecharlah.     The  White  Stone 
with  the  New  Name^  in  the  Revelation,     This  is  the   Salt  which  we 
ought  fo  have  in  our/elves.     This  ss  the  Water  and  Spirit  whereof  we  muji 
he  Born  again. 

'-  King  Solomon  wsts  indued  with  great  Wtfdom,  and  may  properly  befaid 

(  b  z  to 


The  Publifhers  Preface  to  the  Readen 

to  have  been  an  Eminent  Philofcpber ;  take  bit  Defcription  of  Wtjdlom,  anil 
•where  it  u  to  be  found.  . 

Wifdomch,  7-  She  is  the  Breath  of  the  PovJer  of  God,  and  n  pure  ir^jiuence  flowing 
from  the  Glory  ol  the  Almighty  :  Therefore  can  no  defiled  thing  fall  into, 
her.  And  being  but  one  fhe  can  do  all  things  :  And  remaining  in  her  felf 
fin  tnaketh  all  things  new  :  And  in  all  Ages  entring  into  holy  Souhy  ^te 
tnakeththem  Friends  ef  God  and  Prophets.  All  good  things  together  came 
to  me  with  her.,  and  innumerable  Riches  in  her  hands.  And  a  greater  than 
So\omot\  faith.  Seek  ye  firft  the  Kingdom  of  God,  and  his  Righteouf- 
nefs,  and  all  thefe  things  fhall  be  added  to  you» 

This  Certainly  is  not  only  our  Duty^  but  the  great  Affair  mofi  worthy  our 
Enquiry  and  In  duflry.  That  Work  whteh  Man  alon^  ts  capacitated  for^  bf 
reafon  of  his  noble  Extra^,  and  that  which  is  ahm  ajuitable  reward  to 
render  him  truely  happy. 

It  is  this  Work  and  WifdoWy  that  theWritings  e/ Jacob   Behmen,  4«<i 
•     thefe  fellow  ingt  are  converfant  about ;  laying  the  Foundation  deep,  firm  and^ 
folid  J  and  thereupon  raijing  a  regular  and  nobl*  Building, 

Here  is  defcribed  at  large  our  Malady  and  Remedy,  both  with  refpeSi  to^ 
Time  and  Eternity  j  for  the  Infiru6iion  and  Teaching  of  thofe  he  calls  bis 
Sehool-fellows^  and  to  the  ptrufal  of  the  faid  Writings,  we  recommend  the 
Candid  Reader.  And  (haS  conclude  with  a  Tejlimony  concerning  the  Wri^ 
tings  of  ]zcoh  Eehmen  from  an  Ingenious  and  Learned  Hand,.  ''  Whatfo' 
**  ever  the  thrice  great  Hermes  delivered  as  Oracles  from  bis  Prophetical 
"  Tripos;  orVyihzgoxsn  ffake  by  Authority,  or  Socrates  debated  j  sr  A- 
**  riftotle  affirmed  ;  yea  whatever  Divine  Plato  Prophefied,  or  Plotinux. 
*^  proved  \  this  and  aU  this ^  or  a  far  higher  and  profounder  Philofophy  is 
"  [  I  think  )  contained  in  the  Teutonicks  Writings,  And  if  there  he  any 
*^  friendly  Medium  which  can  poffibly  reconcile  thofe  Ancient  Differences 
*^  between  the  Nobler  Wtfdom^  which  hathfixt  her  Palace  in  Holy  Writ, 
**  and  herflubborn  Handmaid,  Natural  Reajon^  this  happy  Marriage  of 
*U he  Spirit  and  the  Soult  this  wonderful  confent  of  Difcords  in  oneHar- 
*^  many  we  owe  in  great  meafure  to  Teuionicus  his  Skill* 

*'  Only  let  not  the  Non  or  Mifunderffanding  of  the  m»ff  rational  Reader 
*^  (^  if  not  a  little  fublimed  above  the  Sphere  of  common  Reafon)  he  im^ 
"  putedas  a  fault  to  this  Elevated  Philofopher,  no  mire  than  Uwas  to  the 
'*  Divine  floUneyW hofe  higheff  Notions  many,  even  of  bit  own  Schj>ol,after 
*,_' much  Study  were  not  able  to  reach. 

The  way  to  profit  in  reading  thefe  Writings  is  to  be  foffefi  with  patience, 
our  Mindsfiandingin  finglenefs  andfimplicftyj  and  in  this  frame  of  Mind^ 
tofeek  diligentlj,  pray  earneftly,  and  to  refign  up  omt  WtUs  intirely  to  the 

Cuidanu 


The  Publifhers  Preface  to  the  Reader. 

Guidance  aniConduU  of  the  Divine  Love,     Importunity  and  Indu^ry  of" 

ten  prevails  to  the  obtaining  the  dejlred  End,  when  Sloth  and  Negligence 

rneeti  with  Difappointments  and  Shame.     Let  us  humble  our  felves  under 

thefenfe  of  our  Mtfery,  andfubmit  to  the  mortifying  our  corrupt  Wills^  and 

proceed  on  to  Experience  a  Separation  or  cleanfmg  from  all  filthinefs  of  the 

Flefo^  and  more  feeret  defilements  of  the  Spirit^  through  the  Power  and 

Energy  rf  the  Heavenly  Fire^  the  Divine  Life^  the  Breath   or  Word  of 

God :  That  knowing  a  Death  unto  Sm,  we  may  alfo  know  a  Life  unto 

Righteoufnefs,  which  in  the  true  Heavenly  Procefs  being  offered  up  to  God 

Of  an  acctp  table  Sacrtfice,  a  permanent,  fixed  and  immortal  State  may  be 

manifefiy  where  there  Jhall  be  no  more  going  forth  for  ever.     Iftbefe  fol-'Rffr.i*  ii<i 

lowing  Sheets  contribute  in  fame  meafure  towards  the  direBing  and  ajfifting 

of  any  y  efpectally  the  honeft  Indufirious  Searcher,  it  wiU  greatly  rejoice  the 

Perfons  concerned  ;  it  being  their  end  and  defign  in  the  prefent  Publiea^ 

tkm 

Farewel. 


SomCi 


Sopie  Words  ufedhy  Jacob  Behmen  explained  near 
to  Im  deef  Senfe. 

AByfc,  is  an  Infinity  peculiar  only  to  each  of  the  Three  Prinriples. 
nifeSi'.  " ^   ^'"^  ^'  ^'^  ^""^'"^ ''  ^'^^  '"^''  fubftance,  compaaion  or  r»a- 

^S& ."  '^  fi  ^/i"?^  ^""'^  °^f '^^  ^"=^^"  Properties  of  the  Eternal  Nature,  made 
of  Che  tsvo  fiiil  Forms,  and  making  the  Sulphurous  Spirit.  ' 

TdZ^kTch  f,'^^f/^^^^*''^'i^"S^'^  every  Will  CO  make  an  opening.  Three 

^t^dAoimw^^^^^^^^  ^^^   5P^"^  °f  Chnft, 

^^X^l'^^'^'^i';:^  ^^^  P'  ^""^^  Element,  is  of  or  according  to  the  fecond  Princi- 

acc^Tnfrn^rh'.rA^^  °^  6^'*^  Myft^ry,  which  are 

ParTdife.^  '  but  where- ever  they  generate  the  holy  Element  there  is 

lrl2'Jr^''°\^'u"K^o""S^  (Good,  orbeitEvil)  ofathing. 

Jnmc  '''u°*'^'?.'^^""^'P^^'  and  is  that  in  which  ftandeth  two  King- 
n?rT!i.  %.  ^^P""^i'i'"^*^i°'"°f^°^'  the  one  holy  Element,  theca^e 
firo  ^K'?^"'i"'^?"??^'.^^^'^^^^'^«'•'  thefe/ere  fierce  wrach:  Accord- 
M  fter  ciHethhimfelfa  confumins  Fire.    It  is  therefore  the  great 

Exprejfedwordcomvnzeth  all  Creatures  Vifible  and  Invifible 

f/4r   the  Eternal  fpeaking  Word  or  Creatmg  Power  proceeding  from  the  Free 

&c.  ThepregnjntEcchoofthe  found  of  Eternity,  fpealj^  (S  Sramre' 

^^f^r":ti^'^"^*^P^''^^^'  captiv'dfo  as  can  only  glimmer,  not  feine  forth. 
Tftr'.lfe!f' ^''  two3^^^/.'s,  oneofthe Unity,  the otherofthe  Mukip^ck;,  or 
hSSX^;;;Ltiy^  the^pMtofGod,  andReafon^  ult^otS 

Aftf;eyfj.,  the  Light  of  theGlorious  Son  of  God.  the  fecond  Principle,  according  to 
whica  only  God  is  ca  led  God,  for  according  to  the  firft,  v;?.  the  Fathers  Pr2 
perty   heisnotcaUcdGod,  but  a  confumir^  Fire.  ^   ^ne  ratners  Fro- 

A^^T^ft  ^^'"^-^XT^^^^®'"  ^''"P^''"^^^-    In  God,  it  is  the  free  pregnant  will  to 

l^If^f^^'^^^^Crcztuve  ;  without  which  all  had  been  an  E^irnd 

AfSi        J^^  ^""^'V^  ^^'."  ^^«  "^°vi"g  w^"ll  toGood  or  Evil.  '""^^ 

ed    iM>  nfS?  A  ?  •°"'  ?^  ^^'^  ^'^  V^*'^^^^  ^^  Jnvifiblc  Concreates  proceed- 
nJ^  A-  A    °/f*'efirftPrmciple.    ^iie Eternal  Nature.  ^     ^^ 

0«^-t/«^,  the  Yifibic,  palpable,  mortal  part  ofthis  World  caU'd  the  Anger- fire 


Salniter, 


Salniter,  ^'s  tfjat  which  in  the  Sulphur  is  awakened  by  the  heat  arifing  into  a  Fbgrat 
outoftheBrimftony,  Watry  and  Earthy  Properties,  whereby  the  Properties 
are  Exphcated. 

Sxth(tn,  is  meant  the  Spirit  of  Error,  and  not  always  aCreaturely  Devil,  but  the 
Property  of  fuch  an  Erroneous  Spirit. 

Saliiter^  ('call'dj  Divine  Salitteri  reprefented  by  the  Earth,  but  Hke  the  pure 
Heaven  ;  in  it  are  moving,  fpringing  Powers,  producing  all  manner  of  Divine 
Trees,  Plants,  ir't'-  with  Heavenly  Colours,  Smells,  Tafts.  whereof  this 
Worlds  Trees,  Gold,  Silver,  precious  Stones,  (^i.  are  hard,  dead,  dark  flia- 

■  dows.  Butthis  SdlitterzndMercurius,  (i.e.)  Divine  Mercurmy  is  the  Food 
of  Angels  and  Holy  Souls. 

Sophuj  the  true  noble  precious  Image  of  Chrift,  v/?.  the  Wifdom  of  God,  the 
Tindhireofthe  Light. 

Source,  the  original  quality  or  eflential  property  to  Love  and  Anger,  Light  and 
Darkncfs,  both  according  to  time  and  Eternity. 

ternirius,  or  number  three  in  the  Language  of  Nature  the  Divine  Birth  in  the*fix 
Forms  of  Nature,  which  are  the  fix  Seals  of  God. 

termrj  (czW'A)  Tern^rium  SinHum,  holy  Flefli  or  holy  Subflance,  or  Corpori- 
ztng  of  Angels  and  holy  Souls. 

Tincture,^  is  in  Angels  and  Glorified  Saints  the  Virgin  Lovc-firc  In  Man  that  which 
Adam's  Fall  caufed  almo^  wholly  to  difappear.  In  Vegetables,  Animals  and 
Minerals  their  Vertue,  Vitality,  or  Life,  Spirit  and  Power. 

Turbd,  is  taken  for  a  fierce  Wrath-fire,  which  deftroyetti  a  corruptible  Body.-. 
Sometimes  for  horrid  Tetnpefts  or  Hellifli  Blafts,  general  Contagions,  a  waken- 
ed by  common  Sins,  czWdTurba  Mdgnx.  Sometimes  for  the  Eternal  Wrath- 
fire,  which  fwalloweth  up  an  Evil  Spirit  without  a  Body  j  and  may  be  called 
turhx  Maxima. 


I.  The /even  Spirits  ofCodi  or  powers  of  Nature.,  as  theyJJjew  and  m4* 
^ife^  themfelves  in  Love  and  jing&r^i  both  in  the  Heavenly  and  HeU 
lijh  Kingdom f  andalfo  in  the  Kingdom  of  this  IVorld  ;  not  Bxtra^ed 
out  of  the  Myilqrium  Magaum*.  h^t  TranfirJkd^p^^e.  az. 


r 

J  I.  Aftringent,  Defire. 

w)  1  2.  Attj^hn  or  Com • 
^  I      pundionof  Senfe. 

I  3.  Anguilh  or  KlirjiJ. - 

'  4.  Fire  or  Spirit. 

5.  Light  or  Love  defire. 

6.  Sound    or   Under- 
ftanding. 


Si 


..    '^         •      «_^  i  -  .  .    ..         .       J.       - 

Hardncfs,  Cold, 
Covetoufiitffe. 
C©mpuo<Sion, 

Envy. 

Enmity.- '' .     „ 


o 


7.  Body  or  ElTencer 


Pride,    Anger. 
>:; »  Love-fire, 


Meckncfs. 
Oivine  Joy. 

Heaven." 


-. 


3     Cold,  Hardnefs,  Bone, 
.S  1     Salt. 

^  I  Royfon,  Ufc,  Growth, 
Sences. 
Sulphur,   Percavaoce, 
:J::,i^aiiv.-.  . 

o     Spirit,  Reafon,  Defire, 

/  /^e»*«-fport,Lifcs,  Light. 

ia     Speaking,  Crying,  Di- 

ftinguifhing. 

Body,  Wood,   Srone, 

Earth,  Metal,  Herb. 


o 

J    C 


J3 

4  ti 


w 


This  was  received  from  the  Author  Jkicob  Befmen  in  fuch  a  Form  by  AbrnhAm 
Viin  SomerveUu 


II.  The  Ten  Forms  of  Fire.    ExtraSledoHt  of  the  Anft^er  of  the  Firfi 
of  the  Forty  ^ejHons  of  the  Soul. 

Form  i;   np  HE  Eternal  Liberty  (having,  and)  being  in  ic  fclf,  the  Will.    Signified 

X.     by  Hem. 
Worm  2.       The  being  Defirouf.    Signified  by  >^r/>^ixii 
Form  3.       The  ftiarp  drawing,  cauiing  the  Oppoftce  Will.  Signified  by  SiUh. 
Form  4.       The  Flafli  of  Lightning,  caufcd  by  the  Liberty,  and  caufing  the  Anguifh.  By  Eber, 
Form  f.       The  Eternal  Nature,  or  great  Myftcry ,  whence  the  two  Kingdoms  proceed. 

Signified  by  PeUg. 
Form  6.       ^hg  ^^o  Principles,  of  Fire  and  Light  Keiu. 
Form  7.      Th^MigiAy  making  its  own  Looking  glafs,  as  Life,  is  of  Fire  and  Water. 

By  Strug. 
Form  8,       The  TurhHy  that  breaketh  the  outward  Life,  Strength  and  Omnipotence.  Nihor, 
Form  9.       The  Virgin  Tindure,  Love-  fire,LiTc  of  Angels  and  Holy  Souls.  Signified  by  Terab. 
Form  I  o.       The  Entrance  into  the  Holy  *  Termry :  Corporifing  of  Angels  and  Holy  bouls- 
'*Whkhisthe 
bolj/  Earthj  or  holy  Flejl).    Signified  bj  Abram- 

III.  The  Three  Principles  are^ 

Principle  i.    'T"'  HE  Spring  or  Fountain  of  Darknefs. 

Frineiple  2.      1     TheVertue  [or  Power]  of  Light. 

Frinciple  5 .       The  Outbirth  [generated]  out  of  the  Darknefs  by  the  Power  of  the  Lighti 

Reprefented  by  Similitudes^  viz. 

I.  Man's  Soul,  giving  Reafon  and  Thoughts,  fignifieththe  Father. 

I.  The  Light  flicwing  the  Power  of  the  Soul,  and  how  to  dircd  it,  reprefentcth 
the  Son. 

3 .  The  Mind  rcfulting  from  this  Light ,  and  governing  the  Body ,  refcmbleth 
the  Holy  Ghoft. 

1.  Tke  I>arknefs  in  us,  which  longeth  after  the  Light,  is  the  FirH  Prindple. 

2.  The  Vertue  of  the  Light ,  whereby  we  fee  Intelleiiually ,  i&  the  Secon4 
Principle. 

3.  The  longing  Power  proceeding  from  the  Mind,  and  that  attraftcthor  im- 
pregnateth  it  fell,  whence  groweth  the  Material  Body,  is  the  Third  Principle. 

There  is  an  inclofure,  knot  or  flop  between  each  Principle. 

See  Chap.  7.  of  the  BookcaM'd,  The  Three  Frinciples^  Verf.  ii,  12,  23. 


THE 


A  Preface  to  the  Book  ofExtra^s, 

AND 

The  following  Confiderations  by  way  of  Enquiry* 
into  part  of  the  Scope  of  the  Writings  of 
Jacob  Behmen, 

THE  ExtraSls  of  the  Aurora  was  intended  for  the 
particular  ufe  of  one  only^  without  his  purpofe  of 
proceeding  farther  in  the  other  Sooks,  or  imparting 
that'y  as  can  hardly  efcape  any  ones  obfervation. 

And  tho'  more  he  done  than  wa4  at  firjl  defigned^  yet  o  o 
little  is  done^  and  wh  too  many  defeEls. 

Jhe  proceedings  in  itj  like  as  of  a  Tr  aye  Her  through  a 
fpacious  Territory^  hath  been  to  comprehend  and  report  the  Va^ 
rieties  there,  according  to  the  degree  of  ability^  intentnefs 
and  capacity  of  the  pajfenger. 

Or  as  one  admitted  into  excjuijtte  Gardens ,  deckt  with 
plenty  of  all  curiom  flowers,  &c.  fills  his  hand  with  a  few 
ofthoje  he  hefi  knows,  or  mojl  admires,  according  to  what: 
skill  he  hath. 

Or  as  one  at  a  ^S^oyal  Feaji,  feeds  only  on  what  his  appetite 
mofl  rehpeth. 

Where  the  Writer  hath  contraBed  below  the  fublimity  of 
the  fubjeB,  the  ^ader  may  with  fome  eafe  fupply  that  defeH 
byrecourfe tOj  and confultingthe  bleffed  Authors  'Books  them^ 
felyes,  ,  A   .  To 


The  Preface. 

To  make  them  truly  conlfkuous  were  the  it^ork  of  a  di- 
Vmety  irradiated  Expoftor^  not  of  an  abridgement:  Jndthere^ 
tato  adajft  the  minds  of  (but)  the  Sons  of  Wifdom  is  the 
frerogati^Ve  of  the  God  &f  Wifdom  ;  for  it  would  bring  down 
^aradife  as  near  us^  as  mortals  could  bear  fo  fweet  a  neigh- 
laurhood, 

Trajer  might  help  us  to  power ^  to  fee  (as  it  "^ere)  the 
"Voice  of  the  Author  J.  B.  or  rather  of  God  in  htm  ;  for 
that  yoice  leads  us  thro*  the  creatures  to  the  creating  Wordy 
conVmcingly  demonjlrating  not  only  that  God  is^  hut  "^hat  he 
isy  what  he  is  noty  and  what  of  him  may  befeen  in  every  crea- 
ture goody  had  and  mixty  angelical,  rational,  animal,  (ve- 
getativey  miner aly  and  the  dark  eoi'th,  Alfo  in  all  King- 
doms paradiftcaly  aftral,  elementary,  and  the  dark  abyfs, 
And  how  he  may  he  found  in  all  things  good^  had  and  mixt, 
in  love  and  wrath.  Alfo  whence  man  felly  what  and  how 
low  his  [ally  and  holp  to  be  reflored  by  Jefus  Chrift, 

And  all  this  not  a  7iewDoBrinej  but  that  which  is  fuh" 
fiantialy  orderly,  firmly  and  naturally  founded  on  the  im- 
vwroable  principles y  anduncontroulahle  maxims  of  confeffed 
'theology  and  fbilofophy^  both  f acred  andtiatural 


Confide- 


Confiderations  by  way  of  Inquiry  and  Search 

INTO  THE 

Subjed  Matter  and  Scope  of  the  Writings  of  the 
Divinely  inftruded  J  AC  OS  BEHMEN. 


Section  or  Chapter  I. 

Of  the  two  Principles  Darknefs  and  Light,  whence  are  come 
evil  and  good,  fiercenefs  and  meekjiefs,  anger  and  love. 

I.  ^""W^O  begin  with  things  neareft  our  outward  fenfcs;  Palpable  bodies,  as 
■        DarknefSjColdj^T'c.  They  condenfe,Groud,  throng  and  fubfiantiate  j 
''  -B        contrariwife  Light  and  Heat  rarifie,  attenuate,  make  thm  or  fubtle, 
■"^^       and  aftuate  bodies  adapted  thereunto. 

2.  Both  (whilft  in  due  proportion)  equally  good  and  amicable,  but  in  what 
time  or  place  foever,  either  be  extreamly  prevalent  and  tyrannous,they  become 
inftantly  inimicitious  and  deftruftive. 

3.  The  confideration  whereof,  and  confequcnces  deducible  thence,  might 
caule  ^.  A.  Comevm  to  be  offended  with  CampaneUa  for  founding  all  produ6tions 
on  the  conteft  of  two  contrary  Principles.  Backing  his  difguft  on  Grotim's  Argu- 
ment againft  the  Manichccs  j  that  of  two  contraries ;  deftrudlion  might  follow, 
but  no  augmentation. 

4.  But  without  ftrife,  fprings  no  produftion  ^  and  without  contraries,  is  no 
flrife. 

5.  The  two  Principles  of  Light  and  Darknefs  -cannot  be  faid  to  have  begin-  pf^^f  thei\Ȥ 
ning,  but  are  coctcrnal  j  yet  one  (the  Light)  fwailbweth  up  the  other  as  the  day  principles 
doth  the  night.  •  unfevered  are. 

6.  Thcflagratoroperationof  the  darknefs  is  God's  anger  ;  and  theflagrat  or 
manifeftation  of  the  hght  is  his  principle  of  Love.    Thefe  two  not  fevered,  make    .   .  ^ 
one  triumphant  Kingdom,  wrefthng  to  exalt  the  fublimc  joy  of  the  holy,  fweet,  ^^^^fl^"^ 


inite 

divine  free  will  of  God 

7.  But  after  fevering,  become  two  Worlds ;  vi^-  one  the  dark,  cold,  fierce, 
harfb,  bitter,  flinging  fire  World.  The  other  the  delightful,  loving,  fweet,  joy-  -g^^^^  ^c  ^y^^ 
ful,  ravifliing,  holy  World ;  yet  the  holy  World  hath  the  Potence  of  the  other,  as 
its  perfectly  perpetual  root  or  fountain.  As  the  natural  heat  in  mans  body  is  of 
fuchabfolute  ncceflity  and  ufe,while  moderated  by  due  proponion  of  cold,  for 
That  is  the  focd  of  the  heat  j  but  if  cither  heat  or  cold  domineer,  it  becomes  ra- 
pacioufly  ruinous. 

8.N0W  whereas  it  is  faid  above,that  Darknefs  and  Light  arc  without  beginning 

A  2  and 


1  Conjideraitons  on  the  Scope  ^/Jacob  Behmen. 

and  coeternal  And  itbein?  true,  that  Angels  as  well  as  all  other  creatures  had  ( 
beginning  j  it  may  be  asked,  how  can  it  be  true,  and  in  what  fenle  underilood, 

.  rt  L  that  darknefs  {hould  be  without  beginning,  feeing  the  Holy  Ghoft  faith,  God  » 

c      Jt   *     ^ig^UAniinhimUno  ditrl;ne[s  (Lt  iU}  AKo  what  communion  h^th  light  with  darl^^ntfs  } 

I  i>or.  .  4.  ^^  This,tho'it  beckarcd  in  the  following  part  of  this  difcourfe,  yet  a  little  to 
open  the  way  as  we  go,  that  the  inquirer  may  not  be  ofifendcd,  nor  he  that  fceks 
occafion  think  he  finds  it ;  it  is  anfwered  by  way  of  explanation. 

lyhat  the  eter-      ^  '^'  That  it  is  not  meant  a  Nefcience,!  )efcft  or  Ignorance,  much  lefs  an  evil  in 

ml  darkmfs    ^^^^^^-        ,     .  .         ,    „      ,       .,      ,       •       ,-,        1    , 

^  „gf^  1 1.  But  by  It  is  undi-ritood  an  Adumbration,  hke  a  dark  crudity.  An  efernal 

original  to  fubftancej  Might,  potence,  and  eflence.  A  center  or  root  (auftere  and 
TVoit  ii  meant  earneft)  like  a  hot  and  cold  fire,  which  principle  is  underftood  to  be  the  Fathers 
bj  eternal  or  property  or  firft  principle;  according  to  whiCil  he  is  called  a  jealous  or  zealous 
original  darf^-  God,  and  a  confuming  fire.  A  Power-world  in  its  own  property jfecret.hidden  in, 
fiefs.  and  by  the  fecond  principle  of  glorious  Lipht  and  gracious  Love  j  as  the  night  by 

the  day,  or  the  w  iek  of  a  Candle  by  fpl^ndor  of  the  light  j  but  is  manifefted  and 

awakened  by  feveration  of  the  fecond  prfeiciple  from  it,  in,or  upon  any  feparatc 

unclean  fpirit  or  creature. 

12.  For  tho' it  was  from  eternity,  yet  was  in  the  higheft  harmony,  and  fo  is 
in  God  in  eternity,  undividable  and  infcparable  from  the  moft  holy,  fpirit ual 
Light- world  and  Love  principle,yet  in  its  own  Abyfs,and  difiind  proper ty,it  is  as 
is  above  defcribed. 

13.  This  after  fevering  from  the  Love- principle,  is  as  the  glowing  fire,  the 
flame  whereof  is  extinft,  in  which  principle  the  dark  life  burncth. 

14.  And  muft  needs  be  called  the  firft  ;  becaufe  from  it  (as  from  an  eternal 
root  of  living  fire)the  majcftick  fplendor  of  glorious  light  is  eternally  generated, 
which  fo,    iS  '■-he  fecond  Eternal  Principle. 

15.  Thus  thefe  two  principles,  in  perfeil  unity  (as  in  Eternity  they  are  in 
God)  are  the  One  Only  Higheft,  abfolute  Compleat  Good ;  but  where- ever. the 
Light  is  withdrawn,There  is  found  a  wrathful,  fierce,  evil  fpirit,  creature,  thing 
or  world. 

16.  For  further  explanation  we  may  obferve,  That  the  Holy  Ghoft,  who  faith 
a  7/4  z7.  4     (*s  above)  GoiifUzht^aniinhimii  no  darfinefs  at  all,  faith  alfo,  a  Fury  if  not  in 

'  '     '  ^'    me.  And  That  yet  (befides  in  many  other  places  of  the  fame  and  other  Prophets) 

b  Cb.  66.  1 5.  faith,  b  For  behold  the  Lord  will  come  forth  with  fire,  and  with  his  Chariots  liJ^e  a, 

whirlwind, ani  render  hk  anger  with  fury  ^  And  his  rebulies  with  flames  of  fire.    Again, 

c  Etefi.  f.if.  '^  ^en  I  fhall  execute  judgments  in  thee  in  anger  and  in  fury,  and  in  furious  rebukes. 

d  Micih  I.  3.      '7.  But  God's  fo  doing,  is  called  His  d  coming  forth  of  His  Place ,  and  His 

Grange  work. 

18.  Thus  is  found,that  the  Aftringent  and  Attrafling  Powers,by  their  contra- 
riety, produce  Anguilli,  That  Anguifh,  a  ftinging,  raging,  pricking  fenfe,  not  by 
Agent  and  Patient,  but  by  violence  and  impatience ;  This  Raging  Spirit  cannot 
deliver  it  felf  from  the  ftrong  bands  of  the  Aftringency  5  whence  by  ftrugling, 
Heat  is  excited,  the  extremity  whereof  is  fire. 

19.  The  food  of  the  fire  is  cold,  as  hath  been  faid,  or  for  want  of  it  the 
heat  and  fire  would  fall  into  angjifhj  but  Infinity  hath  no  deficiency;  there- 
fore the  fire  by  rarefaftioT  breatns  the  Sullen  Cold  into  the  Liberty  called  Air, 
That  agiin  by  condenfation  (  being  impofed  upon  by  its  father,  the  Cold)  falls 
to  water,  which  again  by  the  inkindlcd  Element  is  iickt  up  as  its  nutrition.  Thus 
by  an  immutable  Law  and  Chain  of  Caufes,  the  Separators  wifdom  ufeth  This 
great  Machin  to  effe*^  the  parcels  into  an  intire  harmony. 

"  CHAP. 


Confideratms  on  the  Scope  0/ Jacob  Behmeift. 


CHAP.  II.  ^  Defcriptm  of  the  feven  Fountain  Spirits. 

1  T>  UT  before  we  confider  the, three  Worlds  exifting  on  the  Foundation  of 
'  16  the  above  two  Principles,  let  the  fevcn  Founrain  Spirits  in  the  Divme 
Pow^of  the  Father  be  known  ;  rcprefcntcd  by  the  Icven  Lamps  before  the 
Throne  In  the  outward  World  by  the  leven  Planets :  Among  us  by  the  fix 
days  of  the  Creation,and  One,  the  feventh  of  Reftjalfo  by  the  leven  limple  Metals 
appropriated  to  the  feven  Planets  3  the  leven  Stars  in  the  Revelation,  with  many 
the  like  important,  and  more  than  Ipeaking  demonfiranc^s^ 

1  A  method  to  be  profitably  ufed  on  this  weighty  S\ih]ctt  may  be,  Firtt,  To 
name,  define  and  defcribe  them  feverally  and  difHnftly,  Secondly,  To  demon- 
flrate  them  in  fomemeafure  to  the  Rcafon  of  Mankind,  yea  to  the  eve  and  len- 
fes  •  thereby  to  give  affurancc  that  the  bleflcd  Author  5=.  B.  m  his  diicovcry  ot 
them,  was  not  beating  the  Air,  but  building  on  a  Rock  not  to  be  {hakcir 
3.  Definitions  of  the  feven  Fountain  Spirits  in  the  Divine  Power  ot  God  the 


Father. 


4.  The  Aftringent,  binding,  piercing,  compaaing,  knitting  Power,  fccrct  and      r. 
hidden  in  the  Divine  Power  of  the  Fathers  Salitter.   Aftiarp  power  hke  Salt,  JJtnngent. 
whence  exifteth(intheevil  and  mortal  part)  a  power  locking  up,  as  are  the  out- 
ward earth  and  Irenes.  ,-,   •  .     1  r      *     -1  1        5 

^  An  Attraftion  vanquiihing  the  harlh  Afiringency,which  isboth  Iwcet,mikl,       ■^. 
meek,  and  alfo  bitter,  the  ftirring  of  the  defire  and  caufcof  life,  whence  alfo  Attractm. 
water  origmatcth.   Out  of  thefe  two  Founrain  Spirits  is  the  heart  or  Son  ot  God 
eeneratcd,  from  Eternity  in  Eternity.    Alfo  of  them  (with  the  reft  ot  the  leven 
Spirits)  is  the  Son  of  God,  the  Heart,  by  Eternal  generation  to  all  Eternity  •,  as 
izkh  the  Lord,  My  Father  worketh  hitherto,  and  I  work-  ■    .    r    r         1 

6  The  Bitter  or  Anguifti  Fountain- Spirit  (a  caufe  of  the  mind,  fcnies  and  3- 
thoughts,  a  triumphing  exalting  of  Joy  to  the  higheft  degree  to  trembling  in  its  Avguifi). 
own  quahty^it)  forms  all  forts  of  red  colours  m  its  own  quality,  in  the  Iweec 
quality  white  and  blew ;  in  the  aftrmgent,  green,  dusky  and  mixt  colours.  But 
if  it  be  moved  too  much,  it  kmdleth  the  iwcet  and  aftnngent,  and  all  becomes 
a  rafting,  tearing,  ftinging,  burning  poifon  j  like  the  torment  of  a  plague-lore: 
When  enkindled  in  the  HeUifli  Property,  it  extmguilheth  the  Light  5  perverteth 
the  fwcet  quality  into  loathfom  ftink  5  the  Aftringent  into  Iharp,  dark,  coldnefs, 
alfo  four  rank,  bitter  fiercenefs  to  all  Eternity ;  when  enkindled  in  the  Hea- 
venly power.  It  is  the  Spirit  of  the  jealous,  zealous,  unquenchable  wrath  of 
God,  as  is  in  Uf /fer  and  his  Legions.  ;       ,,.,,,       , 

7.  Heat,  the  true  beginner  of  hte,  and  of  the  true  <pirit  ot  lite ,  It  kindieth      4.       ^ 
al"  the  qualities,  generating  the  Light  in  them-,  whence  exift  the  fenfes  and  Heat  frouu- 
thoughts.    For  when  the  bicrcr  fpirit  (with  the  heat)  paiTc.h  thorow  the  a:;nn-  cing  light. 
gent  J  and  the  Sweet,  mildly  yielding  paflage  j  the  two  open  gates  (the  eyes)  arc 

8.  The  Holy  Gracious  Love  kindled  by  the  heat  in  the  Sweet  Quality.  Here  is      ^ 

all  pleafant,raviihingf.veetners,iight  and  glorious,  the  fountam  ot  eternal  free,  ^/ff  f,7''- 
immenfc  brightnefs  of  love.    Here  all  Tongues  flamir.er,  Harids  (hake,  Pens  cmgu.i. 
blot,  and  Hearts  ftame,  that  Taf^e,  See,  Hear  and  Feel  it  5  even  to  Amen. 

9.  The  Tone  or  Sound  of  the  Divine  Wcrd,whence  is  tpeech  and  language,  al-      6. 

fo  the  ringing  of  Angels,  and  opening  ti:e  Divine  Kingdom  of  Joy.  Here  all  Co-  SrAiU  er 
lours.Beauty  and  Ornament  is  tccn-  This  Tone  or  Mercunus,  onginateth  m  tne  noije. 
'         '       -  -  tard 


4  Cmjiderations  on  the  Scope  cf  Jacob  Behmen.    ' 

hard  Aftringcncy  as  the  Father,  and  the  whole  Salitter  is  the  Mother  j  for  if  the 
Aflringency  were  both  Father  and  Mother,  a  Stone  would  found. 
7.  lo.  Tne  Body  generated  out  of  the  fix  other  Spirits,  and  in  which  they  dwell 

as  their  SMoih;wV£vtm  all  heavenly  figures,(joy,  ^c  )  fubfill,  image  and  form 
the  fpirit  oi-  Nature,  wherein  Heaven  it  leif  and  Angels  are  formed  the  manfion 
or  body  in  which  the  fix  do  reft  (as  the  kingdom  of  divine  Glory.) 
II.  Now  ue  may  fee  that  all  the  Spirits  t^jgether  are  God  the  Father. 
mxttke  three      ^  ^'  The  life  generated  by  them  all,  and  gcneranng  the  hfc  in  them  all  in  tri- 
are  inTrinir/.  "niph,  is  the  true  Son  of  God,  thefecond  Perion  in  the  Holy  Trituty. 

13.  And  the  power  of  the  feven  Spirits  proceedir^  continually  in  the  fplendor 
of  the  life  forming  all  things  in  the  Icvcnth  Nature- Spiiit,  is  the  true  Holy  Ghoi 
the  third  Perfon  in  the  Dnty.  ^ 


CHAP.  III.  DemonBrations  9f  One^  orthefirftSphit. 

HAving  defcribed  the  feven  fountain  Spirits ,  now  to  profecute  the  Method 
propounded  in  the  laft  precedent  Sedion ,  here  foUow  the  Dcmon&a- 
tions  oi  the  levcn  in  order. 

Demorjhrations  of  the  fir fi  fountain  Spirit.  The  Aftringency.  (jri^.) 

1.  It  is  not  to  be  faid  This  or  That  is  Firft  or  Laft,being  All  from  Etemity,and 
One  in  Another  3  but  that  the  Aftrirgency  which  iscall'd  the  firft,  is  truly  what 
it  is  above  defined  and  defcribed  to  be,  is  what  willbedcmonftrated. 

2.  The  outward  Senfes  of  us  all,inform  themfclves,  that  there  arecold,crude, 
tough,  impenetrable  Bodies  5  or  a  power  tending  to  impenetrability ;  and  our 
Reafon  confcnteth  that  there  muft  be  a  Root,and  This  Root  cannot  but  be  called 
the  Binding  or  Aftringency- 

1.  As  That  which  caufeth  Cold  to  condenfe  Airto  Water,  and  Water  to  Ice.  ' 

2.  That  purfuescondenfed  feces  of  Matter  (with  the  help  of  the  bi.tcr  quality! 
to  Earth  or  Sand,  and  That  agen  onward  to  Stone. 

3.  That  alio  compadeth  fluid  parts  to  fialks,  ftcms  of  com,  tT"*?.  the  Boles 
skin  and  bark  of  Trees. 

4.  That  alfo  mdofeth  the  tender  Brains  and  Marrow  in  Skulls  and  concave 
Bones. 

5.  That  contrafteth  and  obdurates  the  fubtle  parts  of  Metals  to  a  continuity, 
and  reftrains  or  confines  their  allefted  vertues,  even-co Unity  &  Identity  by  con- 
tinuity. By  Thefe  and  a  thoufand  more  doth  the  Aftringent  Spirit  demonftrate  it 
felf  to  be  One  Fountain,whofe  outward  Agent  is(confeft  by  Anticnt  and  Modem 
Philofophy  to  be)  Saturn. 


(2.)      CHAP.    IV.     Demon{iratiom  of  the  fecond  fountain  Spirit ,   the 

Attradion. 

'•  WE  find  fomthing  Breaking  the  Bonds,  elfe  would  the  Aftringency  hold  all  as 

m  a  dark,  dry,  hard  Prifon,  all  would  be  ftone,bone,or  the  like  dead  con- 

crets.no  Produdfion.no  Creation :  And  the  ftronger  this  Attradive  Power  is,  the 

ftrongcr  the  other  bmdeth  j  alfo  the  more  Tcugh  and  Ponderous  the  Aftringency, 

the 


Confiderations  m  the  Scope  cf  Jacob  Behmen.  j 

the  more  a<Siveh  vigorous  is  This  As  the  more  you  comprcfs  Air,  or  Water,  the 
greater  violence  hath  the  lb  luppreflfed  body  torciiftias  Wind  caufingEarthquakcs, 
or  Gunpowder  Pent. 

2.  We  find  a  contrariety  of  Sweetnefs  and  Bittcmefs,  which  we  cannot  but  fee 
comes  from  the  co!d  Aftringency  ;  That  Property  being  one,  and  to  every  one 
the  fame:  But  This  it  isTrtat  in  the  Good  Part,  being  its  Native  Original;  is  a 
Sweetness  ;  but  in  the  crude  undigefted  part  a  Bitternefs. 

5.  We  find  incUnations  put  into  things  different  from  themfelves  ;  for  by  Thlst 
Man's  eager  harfhneis  is  (by  due  ingredients  intcrpofing)  taught  and  compcfed 
to  affable  Mildnefs  ;  the  Nerv  Temper  becomes  (m  time)  Connatural^  and  a  Habit : 
like  as  a  bitter  Apple  is  matured  to  a  fwect  Temperature. 

4.  We  find  This  gives  contmual  oppofition  and  interruption  to  the  piercing 
Aftringency  by  its  own  bitter  harflinefs,  and  fuch  fire  as  is  in  a  Stone  5  and  by 
the  penetrating  violence  is  excited,  and  fo  is  a  caufe  of  life-  The  outward  inftru- 
mcnt  is  Mercury  in  conjun(Sion  with  fupiter. 


CHAP.  V.  Demortftrations  of  the  third  fountain  Spirit^  the  AnguiO].      (5.) 

I.  npHis  is  like  (apd  no  more  but  like)  a  dying  Aftringent  Torment,  like  that 
X  of  dying  Creatures,  which  our  Scnfes  often  taft  fome  forerunings  of  j 
So  as  the  fcccmd  is  a  caufe  of  Life;  This  isa  caufeof  Scnfe,fecling,  perceiving,  and 
confcquently  of  the  Mind  and  Scnfes  in  all  fubjcdsi  which  the  Separator  hath  fit- 
ted and  exalted  thereunto,  as  Angels  arid  Maij  and  in  fome  degree  in  inferior 
fcnfitive  Creatures. 

.  _z.  We  find  there  is  fomeching  that  lifceth  up  the  mtnd  to  Great  ^oy^  even  to 
the  excefs  of  gladncfs ;  This  cannot  be  the  firft,  for  That  depreffeth ;  nor  the  fe- 
cond,  for  That  only  enliveneth,  it  is  therefore  This  3  for  This  is  an  Elevator  to  the 
highefl  joy  and  triumph,  helping  on  to  excefs  of  Laughter. 

3.  Wemayfi'idit,  not  only  in  its  mean  as  above,  but  in  its  extream ;  for  in 
every  body  whei  ein  it  is  too  much  enkindled  it  is  a  Ktging  Pof/on  refulting  as  well 
from  its  own  Narureas  from  the  Extremities  of  the  two  firfl  Fountains,introdu- 
dng  defperation  and  hellifli  rage  in  the  Creatures  like  to  the  Gall  in  the  body, 
very  good  m  caufing  and  exalting  life,  alfo  a  very  evil  incendiary  in  difordcring 
the  whole  frame  of  Nature.  The  outward  infirumcnt  of  This  fountain  Spirit  is 
Mars  conjunft  with  Mercury. 


CHAP.  VI-   Demonfirationsof  the  Spirit  producing  Heat.  (a') 

THe  whole  Creation  is  afted  by  this  Spirit  as  the  great  Engine  of  Omni- 
potence. 
I.  Hence  is  it  that  the  Celeftial  fire  emitteth  its  beams  to  the  joy  of  the  Uni- 
verfe :  fo  that  every  leaf  and  pile  of  grafs  hath  a  tongue  to  tell  it  us. 

a.  The  Subterranean  fire,  which  (like  the  heart  in  the  body  of  Animals)  doth 
oflSciate  in  the  Work-houfe  of  This  Ball  is  applied  by  the  Separator  (the  Father 
of  Nature)  to  generate  Metals,  medicinal  Earths,  efflux  of  Fountains,  hot  and 
fanative  Baths,  (p'c 

3.  Laflly,  It  is  demonflrated  by  every  Man  and  other  living  Creature  from 
Youth  tQ  giving  up  the  Ghoftj  as  alfo  by  Vegetables,  Minerals,  ei^f.  from  their 

dwelling 


6  Conjiderations  on  the  Scope  of  Jacob  Behmeri.' 

dwelling  in  the  Sperm  or  Seed,  to  their  maturity  and  declining  :  who  all  by  the  " 
due  temper,  violent  extream  or  fading  of  This  Spirit ,  have  the  proportion  of 
increafe  or  declination  to  HuUity ;  for  This  as  a  Weather  glafs  or  Index,  Ihevrs 
their  degrees  of  vigour  or  languifhing. 

4.  But  let  it  fuffice  no  longer  to  hold  a  Candle  to  the  Sun,  which  in  conjun- 
dion  with  Mars^  is  in  the  out- birth  the  great  mftrument  which  doth  abundantly 
demonfirare  and  figure  This  4th  Spint,and  on  the  4th  day  was  the  Sun  created 
or  enkindled. 

The  4  firil  Spirits  thus  diflindly  known,  open  us  among  many  others,  the 
Scriptures  following. 

^ohn^.19.  y-  ThhistheCoKiitmnation^that  lighttScZ' tinimenlovedarli-nefs^Scc-  becaufe  their 
deeds  are  evil ;  that  is,  they  are  ccmpriled  in  the  firit  four  forms,  rcfufing  to  be 
enkindled  by  the  light  of  the  yth  form,  but  remain  by  the  Aftringency  immea- 
furably  covetous ,  by  the  attradion  uncontrolcably  proud ,  by  the  property  of 
the  anguiih,  repieat  and  fwoln  with  envy,  and  by  (That  of  the  fire)  have  fierce 
furious  anger. 

^ant'  4.  r.  ""T**  ^^^  '"^^  rvarrirg  in  cur  Members,  the  caufe  of  Wars,  which  remain  fuch  till 

the  light  of  God  or  fecond  Principle  enkindles  it,  and  fo  compofe  Feace. 

PUL  A^,  12.  — -  Man  is  become  lilie  the  Beajl  that  perijhethi  Like  the  Wolf  and  Swine  by  the 
'  aftringent  covetouihei'f.  The  Lion,  Horfe,  Cock  by  the  proud  elevating,  actratfling 
will.    Like  the  Toad,  Torpedo,  ?ir'c.  by  the  anguifti.    Like  Dogs,  Tigers,  eiT'c.  by 
the  furious  fiery  property. 

Thus  the  Soul  like  the  Traveller  fell  among  Thieves,  where  he  pcriflieth  till 
the  good  Samaritan  takes  pity. 

6.  In  thefc  4  Adam  was  dead  till  God  infpoke  the  Word  promifing  life ;  the 
way  of  reviving  is  by  enkindling  light,  and  in  the  hght  the  Divine  Love  clearly 
typified  by  the  Law  of  Sacrifi,ccs  j  for  as  the  Sacrifice  gave  it  lelf  up  in  a  flame  (a^ 
of  love)  to  afcend ,  leaving  only  its  afhes,  which  were  H»  (till  then)  Impedi- 
ments, fo  is  this. 

Rom.  1.  8-  Indignation  and  rtrath,  tribulation  and  anguijh  on  every  Soul  of  Man  that  doth  Evil ; 

7"^e/(?  are  the  4  murthering  Spirits.  'Qnx.  glory, honour  and  peace  to  every  one  that  veorJi- 
eth  righteoufnefs.  &c.  Here  are  the  three  laft  Spirits  of  the  feven,  vi^-  The  5th,the 
Light  or  Love-fire,(ignified  by  Calory  .The  6th  the  found  or  fpirit  enabling  to  hea- 
venly Songs  of  Praife,  lignified  by  honour.  And  the  7th  the  Body  or  Sabbath  in 
which  all  the  other  fix  Ipirits  being  by  the  5th  and  6th  brought  into  harmony,do 
-   inhabit,  reft  and  dwell,  fignificd  by  Peace. 


(j.)      CHAP.  VII.    Demonftratiorjs  of  the  Spirit  prodncing  Light  and  the 

hove  fire. 

I.  'Tp  His  demonftrates  it  felf  in  every  thing  more  or  lefs  on  this  fid^  the  hellifh 
X  Principle,  but  the  firfi  four  (excluding  Addition,)  are  in,  and  (in  a  fort) 
compofe,  comprehend  and  include  the  dark  World,and  That  is  the  harfli  Aftrin- 
gcncy,  i^rong  Attraftion,  raging  Anguilh,  and  hungry  Fire:  Thefe  limit  the  fir/t 
or  hcllifn  Prmciple  which  can  never  comprehend  the  Light  j  for  That  never  pro- 
ceeds to  enkindle  it,  for  it  wants  oil  and  mu[t  ever  want  it  j  becaufe  their  perpe- 
tual Enmity  doth  ever  more  dry  it  up. 

2.  Now  thatwhichcompofeth  Pcaceis,  where  the  fire  proccedeth  to  the  blow- 
ing up  of  Light,  the  Meeknefs  whereof  fatiateth  the  hungry  Fire,  and  becomes 
food  for  the  other  three  Spirits,who  before  (like  Milftones  without  Corn)  grind 
and  impctuoufly  rub  and  grate  each  Other.  ~  3.  This 


Confiderations  on  the  Scope  i)/ Jacob  Behmeri.'  7 

5.  This  did  Lucijer  and  his  Legions  till  the  gracious  Jehovah  not  being  pleas'd 
that  fo  great  afpace  of  the  Salitter  as  that  now  included  by  the  Stars  ,  (hould 
remain  under  the  Darknels  which  then  cover  d  that  Deep,caird  for  Light,  which 
was  this  5th  Spirit,  and  its  appearing  caus'd  each  of  the  other  four  to  kifs  and 
fweetly  ftrcngthen  the  other ,  and  draw  all  one  way  ,  and  not  prey  one  on 
another. 

4.  The  Scripture  faith,  FerfeSi  love  ca(is  out  fear ,  for  fear  hath  torment, 
which  it  doth  by  taking  away  the  enmity,  and  harmonizing  the  firft  four  forms 
of  the  difcording  Spirits-  Love  is  the  fulfilling  of  the  Law  ;  for  it  doth  all, 
fuffcrs  all,  and  that  always;  but  until  the  4th  Spirit(the  Fire)attains  the  Light  and 
Love  Spiric,  the  firft  four  ncithw  do ,  nor  can  fulfil  the  Law,  but  undo  all  by 
their  Diflbnancy. 

The  three  firft  years  the  fruits  in  Canaan  were  to  be  accompted  as  uncircum-  Livit,  i^.  2  j, 
cifcd.  The  4th  year  to  be  of  Fraife  to  the  Lord,  but  rot  to  be  eaten  till  the  5th  24. 
year.  The  three  firft  years  fignifie  the  three  firft  Forms  of  the  eternal  Nature, 
vi^.  Binding,  Attrafting  and  Angui{h,whjch  (before  enkindling  of  the  other  four 
Forms)  arc  enemicitious  and  the  foundation  of  the  hellifh  Principle.  But  the  4th 
year  was  the  fruit  to  be  of  Praife  to  the  Lord  more  nearly  than  the  other  \  becaufe 
out  of  it  is  enkindled  the  light  and  love-flame.Yet  the  Tribes  of  God  were  not  to 
eat  it  till  the  5th  year ;  for  then  it  became  good  nourilhment  by  the  enkindled 
Light  and  principle  of  Love,  and  not  before. 

Thefwcet  Perfume  was  only  of  four  Heterogeneous  Ingredients,  v/^.  StaSfe  Exod-^o-^f\ 
or  Sucits,  a  bitter  tafted  Arabian  flower,  and  Onyca  a  fweetfpice,  ofeachalilie 
quantity,  fignifying  the  two  firft  Forms,  which  arc  both  alike  ftrong,  or  alike 
weak  every  where.  The  third  is  Galbanum  very  ftinking,  fignifying  the  th^rd 
Form,the  Anguifh.The  fourth  is  pure  Franliincenfe^  a  Gum  of  fwcet  Odour  to  feed 
the  Fire,  which  Fire  is  the  fourth  Form. 

Obj.  Will  any  fay.  How  are  we  concern'd  to  penetrate  into  the  diftinfl  Forms 
iand  Properties  of  Nature  call'd  fountain  Spirits  ?  Is  not  this  the  tree  of  Know- 
ledge of  Good  and  Evil  which  Adam  fell  by  fcarching,  founding  and  feeling  after, 
with  negledl  of  the  tree  of  Life  ? 

Anfvf.  It  is  true,he  Ihould  not  have  known  this  experimentally ;  for  his  know- 
ing the  third  Principle  feparated  from  the  fecond,  was  as  fatal  (had  not  infinite 
Mercy  interpofed)  as  the  knowledge  of  this  (which  is  the  firft  Principle)  had 
been  to  Lucifer  and  his  Angels. 

But  Man  being  fallen,  it  is  as  highly  profitable  to  him  to  have  the  diftinft  un- 
derftanding  of  this,  as  it  was  hurtful  to  our  firft  Parents  ;  for  as  the  Phyfitian 
and  Chyrurgeon  ought  to  find  the  fpring  of  diforders  in  the  Sick,  or  the  depth  of 
the  Wound,  even  fo  here,  our  knowing  this  is  as  the  fpreading  the  fnare  in  the 
fight  of  a  Bird. 

Thus  appears  it  that  the  Lord  is  the  All  in  all  things,  mth  the  frowari  he  wiH 
(hew  himfelf  frorvard,  &c. 

Theie  four  Fountains  are  the  indifloluble  band,the  root  of  all  things  vifible  and 
invifible,  the  immediate  caufe  and  ftrong  mightof  all  eternal  things,  and  (with 
the  interpofition  of  fecond  caufes  may  be  truly  faid  to  bc)the  caufe  of  tranfitory 
Beings ;  for  thefe  are  the  root  of  their  roots ,  the  caufe  of  their  caufes ,  the  in- 
ftrumental  firft  Mover  of  their  Motion,and  Parent  of  their  immediate  Parents. 
'  Daniels  vifion  of  four  Monarchies  figureth  the  four  firft  Forms,  aii  which  Din- 7': 
(excluding  the  5th,  (vi^  )  the  enkindling  the  Light)  arc  called  four  grjat  Beafts. 

1.  The  firft  like  a  Lion,  (yii.)  the  Aftringent,  Binding,  mighty  Power,  the     v.  4. 
MtyBabilon. 

2.  The  fecond  like  a  Bear,  (vi^.)  the  ftrong,  cruel  Attra<5lion)  the  irflexibie,    v.  $> 
ijnaltcrablcj  inexorable  JEmpirc  of  the  Medes  and  Pcrfians.  B        3 .  The 


V 

■  7. 

V. 

15* 

V. 

chip.  2 

ch.  7. 

fob.  1 1. 

Zech.  6. 

14. 

.47. 

2.(5, 

17. 

V. 

5 

2  lyings 

13' 

8  Conjiderations  on  the  Scope  0/ Jacob  Behmenr 

V.  6.  ,.3'  The  third  like  a  Leopard  i  for  anguilh  is  compos'd  of  feveral  ingredients, 
like  as  are  the  colours  of  the  fpocted  Leopard ,  as  is  alfo  the  belly  of  a  Toad. 
And  the  Greek  Empire  is  laid  to  have  confifJed  of  about  a  Hundred  and  forty 
forts  of  People  or  Nations 

4.  The  fourth  Bcaft  v.2s  dreadfql  and  terrible ,  not  likened  to  any  Beaft,  but 
(being  as  fire)  is  faid  ro  devour  and  break  in  pieces  ^  fach  were  the  Romans.  But 
one  hke  tr.e  J^on  of  Man  cam.,and  to  him  was  given  dominion  and  glory ,an  ever- 
lafting  kingdom :  here  is  the  5  th  torm,  vi^.  the  enkindling  of  the  light  fignificd.   ' 
Reprefenied  alfo  by  the  4  Winds  of  Heaven  5  4  wings  of  a  Fowl,and  4  heads. 
T:h.usL:.^arxi  having  lain  in  the  Grave  four  daysthetrue  light  raifed  him. 
They  arc  5.gar'd  by  four  Chariots,but  Horfes  in  three  of  them  of  differing  co- 
lours one  trom  the  other  5  but  the  4th  was  of  Horfes  of  differing  colours  among 
themfelvcs,  ('^/tO  Grizlcd  and  Bay  expounded  by  the  Angel  to  be  four  Spirits  Of 
the  Heavens-  w.iich  go  forth  from  ftanding  before  the  God  of  the  whole  Earth. 

Will  any  think  it  to  be  without  a  myftery,that  Elijha  was  wroth  viithfojjh  King 
oHfrael,  forfmitingon  the  Ground  but  three  times,  faying,  Thou  jhouldfl.  have 
[mote five  or  fix  times,  then  hailft  thou  [mote  the  Syrians  till  thou  badft  confumed  tkem  j 
for  the  Prophet  bud  promifed  he  jhould  confuv/e  them, 
y^  1 7.        But  ^oaO)  being  held  by  his  wickcdnels  in  the  firft  four  forms  fmote but  thricej 
Tor  had  he  (as  the  Prophet  faith)  fmote  five  times,  he  had  enkindled  the  Light  of 
the  Liberty  in  his  forms,&  as  an  addition,  had  he  fmote  fix  times,be  had  brought 
the  illuftrated  forms  into  Harmony  of  Love^whercby  his  Encmies,theopprcfling 
AiTyrian  (v'^.)  the  Enmity  had  been  confumed. 
jimos  I.  3,5,      Will  any  think  it  was  without  a  Myf^ery,  that  the  Prophet  Amos  eight  times 
9,  II,  13.       reciteth,  For  three  Tnnfgrejfiojis  oiD^mafcuii  ofGi^a,  Tirui,  Edom^  Amon,  Moab, 
cb-  2.  i,4j^.  f^'^^h^  Ifrad,  and  for  four^  I  will  rat  turn  away  the  Punijhmeni  thereof.     For  'tis  appa- 
rent, than  the  three  or  four  firft  forms  comprife  all  Sm. 

But  if  the  vigorous  true  Light  be  enkindled,  it  flamcth  to  a  Love  of  God,  and 
is  Death  to  Sin  by  difccvermg  it,  awakening  it  and  working  it  out,  cleanfing  the 
Conicience,  deftroy ing  the  Enmity  of  the  firft  four  forms,  and  fo  creating  Peace 
to  them  that  were  far  off,  making  them  nigh. 

But  it  may  be  granted,  there  is  an  Ingredient  of  Light  admitted  into,  and  re- 
tained by  the  firft  four  Formsjbut  it  is  as  that  the  Apoflle  Paul  faith,Science  falfly 
fo  call'd  :  Such  is  this-  it  is  an  infinuation  of  a  tiaint,faire,delufory-Light,comprc- 
hending  the  Craft,  Subtlety^  Sophiflry,  Serpentine  wifdom  to  abufe  the  Senfe^ 
and  mif-imploy  the  cut- born  Natural  Powers  to  jugling  Deceits,  uniting  Earthi- 
nefs  and  Seniuality  to  devihlh  Defigns.    Of  this  Wildom  the  Lord  faith,  If  the 
Light  that  is  in  thee  be  Dart^nsfs,  horn  great  is  that  Darl^nefs  ? 
Very  apt  and  pertinent  to  this  Difcourleis  it  '•ocoi,fi(ier,That  though  the  Per- 
Exoif.  30. 23,  fumeafcendingfromus,  was  compounded  of  very  unlik-e  Parts,  fomeofthem 
24,25-.  alfo  very  Unpleafant,  yet  the  Holy  Oyldefcen.lirgon  us  was  compounded  of  five 

V.  S^'  Kinds,  all  excellent  Good,  Delightful  ann  P..3'"3rr ;  forweundcrPandtfiacthe 
fth  formenkind'es  the  Light,  which  makes  the  four  firft  from  tiie  Difcords  to  be 
a  Harmony  and  a  rich  Concord  :  Such  are  all  Go'ds  approaches  to  us  5  asfofeph's 
Gen.  41,  34.  Law  in  Egypt  was,  That  four  Parts  (hculd  be  the  Peoples  and  but  the  5th  Part 
to  be  Pharoi'r/s,  figuring  this  fth  fci  m's  being  taken  as  the  Lord's  Part  only,  wkq 
is  meant  by  Fharoah. 

Divine  Love  hath  its  Root  ir,  the  Cyitre  of  the  Efftncc  of  the  firf!  four  Spirits^ 
but  moft  immediately  in  the  Light,  and  that  from  tlie  Fire.  And  the  Adivity  of 
the  four  firi^  Spirits,  as  a  perpetiial  Rotation,  caufeth  that  Love  can  ne^■er  Cool, 
Thus  is  it  ftrcngas  Death ;  for  Love  is  that  Nam€  which  tne  God  of  Lire  i*  known 
to  us  by  :  whom  thus  to  know,  is  Lite  Ewriial.  The  Inftrumcnt  in  the  O'it- 
birthof  this  Spirit  is  r<««.  "    '     '""  -  tHAB. 


Confiderations  on  the  Scope  of  Jacob  Behmeri^  j) 


CHAP.  VIII.  VemonflratioHy  bmg  of  the  SoHndfTone,  Noife  or  f^okc'      ( 6» ) 

SHall  there  be  need  to  dcTioiiflrate  this  which  Heaven  and  Earth  Ring  of? 
And  Hell  (after  its  capacity)  hath  alfo  iome' imprsflions  of?  Itmayfuf- 
ficebricfly  tofliewThis  tobcacVbpct  FTuntainj  for  that  it  is  theRefult  only 
of  the  U  I'Ced  Operation  of  the  fiv^  prfc.'d."nt  Spirits  meeting  in  the  itfventh, 
is  vo  Argument,  why  This  alio  iliculd  not  be  one  j  for  any  one  could  not  be 
without  every  one- 

The  Aftringencvh^dnot  what  to  bind,  but  that  the  matter  is  produced  by 
the  uiicr  properties;  and  fo  of  the  reft.  . 

1.  As  the  light  IS  the  opening  of  the  darknefs  thro'  the  fourth  Fountain  the 
fire,  fo  i?  the  voice  of  the  firlt  four  Fountains  thro'  the  opening  of  the  light 
revealing  the  Ki  gdom  of  Joy  with  its  Beauty,  Colours  and  Ornament  where- 
everitis  treaiui'd, 

z.  As  we  fee  fire  fleepingin  a  Flint  awakened  by  a  ftroke  ;  fo  doth  the  tone 
or  found  ftart  up  atid  difperJe  it  felf  fo  far  as  its  vigour  conquereth  the  re- 
(iftance  of  contrary  morions  or  foiids,  and  then  expireth. 

3.  As  the  life  lies  in  a  fwound  in  vegetables  till  revived  by  the  return  of  the 
Spring,  or  as  odours  iie  coucht  in  dead  earth  till  midwif  d  by  the  Sun  thro'  the 
ftalks  of  flowers :  So  the  varieties  of  Infinity  remain  fecret  and  dumb  as  in  the 
myflei -^  till  this  Oratory  publiflieth,  till  this  Herald  proclaim  it,  who  by  its 
continual  motion  fpeaks  all  and  fhews  ail.  Tne  Reprefenter  of  this  fixth  Foun- 
tain Spirit  is  in  the  out-birth  Mercurixs. 

CHAP.  IX.     Bemonfiration  of  the  Body  generated  out  of  (  7-)\ 

the  other  fix  Fountains. 

^.  TF  a  mighty  Prince fliould  in  regulating  a  world  of  laborious  Subjefts  di- 
X  re(fled  by  a  Council  of  men  experienced  in  exquifitc  Art,  wanting  neither 
time  or  other  requifite  to  accomplifli  fomc  ftupendious  ftrufture,  or  vaft  piece 
of  magnificence,  fliould  after  all  be  able  to  accomplilh  only  trifles,  were 
flrange.  Or  rather  what  could  not  mens  higheil  prudence,  ferved  with  the 
confluence  of  abundance  of  willing  agents,  fufficient  helps,  and  competent  time, 
fttchieve.  acquire,  and  bring  to  eflfed. 

2 .  And  fee  we  not  what  the  fix  overflowing  Fountain  Spirits  Pranged  by  om-     z^ 
nipotence,  conduced  by  infinite  Wifdom,  exercifing  from  eternity  their  irre- 
fillible  Powers;  have  conKceived,  travell'd  with,  brought  forth  and  improved,  as 

^the  Holy  One  ifiach  willed- 

3.  And  can  any  doubt  they  who  have  ferved  to  found  and  lay  the  Top- ftone      il 
of  irrfinite  numbers  of  Fabricks  in  the  Aftral,  Elementary  and  Terreftrial 
.Worlds,  fliould  be  unfurniflied  with  a  Royal  Palace  for  themfelves. 

4.  This  feventh  Fountain  Spirit  is  their  Body,  Manfion  and  Sabbath,  the  eter- 
nal Reft  eternally  generated.  In  This  they  work  their  hallowed  wonders,  in 
this  th^y  learned  a  feed  or  fpern»,  whereon  the  Holy  Ghoft  brooded,  and  in  fix 
d^ys  hateht  the^eneraticwi  of  the  Heavens  and  Earth,  with  their  Hofts,  Thrones 
and  Royalties :  Hence  were  founded  the  Ant  and  Elephant,  the  Infefts  as  well 
as  Levtathan :  And  but  for  this,  God  would  have  been  wholly  9x1  unfcarchable 
God,  nor  could  any  Creature,  Angei  or  other  have  becQ  made. 

B  2  y.  We 


ti  Cofiflderatioffs  on  the  Scope  of  Jacob  Beh  meit.' 

4.  y.  We  fay  in  things  of  our  little  Horofcope   the  end  of  Motion  is  Refl ;  andl 

fiiall  the  Originals,  whence  all  things  exif}  >vant  a  ReH-,  for  themfelvcs?  Muft 
ourfixdavs  toil  end  in  one  of  reft;  and  fliall  thefefuprcam  Agents  reach  no 
Sabbath  wherein  to  triumph  in,  with,  and  for  the  delight  of  the  Lord  of  the 
Sabbath? 

This  feventh  Spirit  is  therefore  the  quiet  receptacle  of  them  all. 
^.  Out  of  which,  according  to  the  harmony  of  the  Divine  Unity,  they  never 
for  one  moment  can  poflibly  depart.  And  over  theThrelhold  of  which,  accord- 
ing to  the  leparate  Property,  whereby  they  arc  rent  from  the  glorious  Unitf, 
they  never  put  a  foot,  or  can  for  ever  enter. 

7.  Will  therefore  the  Human  Off-fpring,  whofe  departure  is  as  written  by 
the  Sun  Beams,  reunite  and  do  its  firft  works,  thofe  whereunto  he  was  created, 
and  the  pure  works  of  the  fecond  Adam  whereunto  he  was  regenerated 

8.  Be  it  faid,  forafmueh  as  by  his  departure  he  is  fo  far  degenerated,  that  his 
Soul  bv  a  willing  captivity  is  under  the  rage  of  the  firft  four  Spirits,  from 
whom  the  hght  is  withdrawn.  His  Spirit  that  was  a  meek  divine  Ru'er,  hath 
loft  its  dominion  to  fo  great  a  degree  of  fiercenefs,  that  the  Aftral  rule  all  His 
Body  which  was  formed  out  of  the  one  pure  Element,  out  of  which  EleTient 
came  alfo  the  four,  and  to  have  been  a  perpetual  figure  of  the  holy  third  Prin- 
ciple, as  his  Soul  and  Spirit  were  of  the  firft  and  fecond.  And  which  body  of 
his  fhould  have  eaten  Paradifical  food,  is  now  a  captive  under  the  four  Elements 
in  fo  great  rigour  and  vilenefs,  that  Nature  fliames  at  its  Beaftiality,  till  thus  it 
travels  thro'  forrow,  pain  and  Ihame  to  the  duft. 

But  the  S  >ul  and  Spirit  may  here  be  baptized  and  regenerated. 

9.  And  becaufc  the  fruit  cannot  be  brought  back  to  the  Tree,  but  the  Apple 
muft  firft  perifh   and  the  feed  in  it  firft  die  as  doth  the  grain  of  Corn  before  it 
increafe,  therefore  the  Soul  and  Spirit  muft  allb  die  the  myftical  death  (tha<f 
is)  to  its  ftrange  will,  to  fecure  them  againft  the  fecond  death,  or  before  they 
are  capable  of  the  firft  Refurredlion. 

10.  From  the  fame  ground  is  it  that  the  Body  alfo  muft  die  and  lofe  its  new 
gotten  beftial  Image,  before  it  can  put  on  immortality,  and  the  Image  of  the 
heavenly,  whereunto  Jefus  came  to  condud  it. 

n.  But  we  may  know  thde  things  are  not  the  work  of  faint  wifhes,  but 
call  for  ftriving.  watching  praying,  fighting,  contending,  running,  working, 
fcarching,  knocking,  that  fruit  may  be  produced  by  patience ;  for  Heaven  may 
not  be  alcended  by  earthy  wings,  therefore  let  the  Earth  beware  of  reiiiling 
when  Heaven  ftoops.  defcends  and  enters  it 

12.  To  fubjeifl  mad  Mankind  to  this  its  only  good,  the  gr^dousfehovAb  on 
Adams  departure,  left  his  Soul  (hould  be  a  Devil,  his  Body  a  Beafl,  and  the 
Woman  generate  a  Race  ofMonfters  in  the  out- birth,  and  of  totally  proud 
hellifli  fpints  in  the  inward  5  reimplanted  the  Word  of  Eternal  Life  as  a  feed, 
or  as  a  light  fhining  in  a  dark  plare,  to  which  they  (only)  do  well,  who  take 
heed  fo  as  to  obey,  fuch  fhall  by  the  Divine  Guide  lofe  their  All,  and  be  as  a 
Fool  or  Child  as  to  felf-wifdom,  but  proceeding  that  way  under  the  Crols 
poflefs  all  things. 

13.  For  as  there  is  no  falvation  in  any  other  5  fo  is  there  no  other  way  of 
entring  there  into. 

Vtttt]  27.  li»      The  fix  names  of  the  Tribes  on  Mount  Geri^im  to  blefs,  reprefent  the  fi* 
aftive  Fountain  Spirits  according  to  the  fecond  principle,  and  Giri^m  the  fe-; 
-     yenth  or  heavenly  body  where  they  reft. 

And  the  other  fix  on  Mount  Gebxl  to  curfe,  exhibit  the  fJKne  fix  Fountains 
according  to  the  firft  principle  or  dark  world. 

'"  ~  '  "  Th§ 


Confideratms  on  the  Scope  of  Jacob  Behmerv  it 

The  feven  Pillars  on  which  Wifdom  built  her  houfe,  points  out  the  feven  Pfov.  9.  i. 
Foundation  Spines- 

The  fix  Steps  to  Solomons  Throne  hath  the  fame  fignification,  and  the  Throne  1 1^/^_  jq. 
it  fclf  the  feventh,whither  they  led  and  afcended,  was  the  Sabbath  or  Reft.  1 8,  i  y. 

So  the  feven  Seals,  I'even  Trumpets,  and  feven  Vials,  lignifie  the  fame  feven  jg^^y,  j] 
Fountains,  yet  all  hidden  and  according  to  the  Darkneis,  where  neither  can  the    ch.  8.' 
Book  be  read,  till  firft  the  Seals  be  gradually  opened  5  the  mind  and  voice  of    ch.  if. 
the  Trumpets  be  diftinguifhsd,  till  they  be  orderly  founded  ;  nor  the  things 
contained  in  the  Vials  difcerned,  till  feverally  effufed  by  the  Lamb  and  his  fuc- 
cefl/ve  Angels. 

But  the  feven  Golden  Candleflicks  are  the  feven  according  to  the  fecond  Prin-  R^y,  j.  jj^* 
cipleor  Light- World,  feen  all  manit'eftlyat  once.    The  fame  alio  are  the  feven  |^^  20, 
Stars  at  once  giving  their  fplendor.    Again,  we  read  there  were  feven  Lamps  of    ^b-  4. 
fire  burning  before  the  Throne,  which  the  Text  faith  are  the  feven  Spirits  of 
God. 

We  find,  and  'tis  obfervable,  the  Revelation  gives  the  Vifion  treble  to  each  j 
('■»/!{;.)  To  .  the  dark  impreffion,  by  Seals,  Trumpets  and  Vials. 

To  the  L^ght  impreflion,  by  Candlefticks,  Stars  and  Lamps. 

So  the  feven  lean  Kine  and  blafled  Ears,  fignifies  what  we  have,  the  feven  Pro- 
perties :  The  feven  fat  and  good,  what  God  made  the  feven  Properties  to  be. 


CHAP.  X«    Of  the  Three  Principles  of  the  Divine  EJfence. 

!•  "D  Y  a  Principle  is  meant  a  chief  beginning  power,  a  felf  fubfifting  Life,  an 
Jj  original  root,  foundation,  or  in  fome  fenfe  a  myftery  or  genus,  whcnCC 
Other  Spirits,  Bodies,  Species  or  things  originate,  as  from  a  Suprcam  Power.        | 
And  thus  is  God  the  only  one  Principle- 
a.  And  this  one  Principle  is  alfo  three  Eternal  Births  or  Principles,  ever  with- 
out ceafing,  begetting,  being  begotten,  and  proceeding  by,  in  and  from  each 
other,  of  which  all  Worlds  are  conjundly  or  feverally  an  Image,  but  very  dif- 
ferent according  to  the  infcription,  ftamp,  figure  and  degrees  they  attain,  or 
are  capable  of. 

3.  And  tho' the  three  Principles  are  by  an  indilToIuble  band  ever  infcparably 
one  in  God,  yet  are  they  diftingui.'hable. 

4.  But  in  the  Creatures  in  the  feparate  Properties  are  terribly  manifef,  which 
tho'  Adum  was  not  to  have  known  in  himfelf,  yet  is  it  what  we  ought  to  know. 

f .  God  faid,  Let  us  mal^e  Man  in  our  Imdge,  after  our  lilienefs,  but  faith  not  fo  of 
the  other  Creatures  j  Man  in  his  firft  make  being  moft  perfedly  his  figure  and 
OfF-fpring. 

6.  Yet  every  of  the  other  Creatures,  the  Aftral,  Elementary,  Vegetative,  Sen- 
fitive  and  the  Dark  World,  do  ail  in  their  various  kinds  (more  or  lefs  perfe<flly) 
reprefent  himj  for  the  invifible  things  of  him  front  the  Creation  of  the  Worli  are 
clearly  feen^  being  underfiood  by  the  things  that  are  made^  bk  eternal  Power  ani 
Godhead. 

And  as  there  are  the  united  three  bearing  record  in  Heaven  ;  fo  are  here  an 
itgreeing  three,  bearing  record  pnEarthj  (vii)  Spirit,  Water  and  Blood> 


CHAB 


T^  'Conftderatiom  on  the  Scope  of  Jacob  Behmen.' 


ChAP.  X^  Co«cfm«^?k/rj?Pm«>/e,  infourDemonftrationsJ 

U  nnH  E  Abyfs  of  the  Father  diftitid  from  the  fccond  and  third,  \s  under- 
.    X     fiood  to  bean  eternal  indiflbluble  band  and  Onginal  to  Potence,  a 
center  or  root  of  fublcance ;  an  earneft  longing  to  the  birth  of  the  majeftick 
Light  or  Luftre  3  an  aufterc  vigour  like  an  eternal  infinite  hot  and  cold  fire. 

That  this  is  fOjandCin  fome  meafure)  what  it  is,may  be  fhewcd  to  the  very  Senfcs. 

1.  2.  Demonffration.  The  infenfitive  Creatures  witnefs  it.  The  Rock  where 
Imnimxts  grows  the  Diamond,the  Oar  whence  proceeds  the  Gold,  the  fhell  in  which  is  fed 
Creatures  the  Pearl,  the  Earth  whence  illue  forth  the  plants,  do  all  figure  their  root,  the 
/hero  thefirft  darknels  or  firft  Principle  their  iubftantial  roQtj  center,  baliSj  or  immovable 
Principle.  foundation. 

i.  TbeEk'       3.  Again,  the  Elements  have  the  cold  and  heat  to  be  founded  on,  reprefent- 
mems.  ing  this  Principle  called  the  Eternal  Darknefs  j  for  frorr.  the  degrees  of  cold  and 

hot  fire,  proceed  not  the  Earth  and  Stones  only,  but  Air  and  rVa;:€r. 
'5.  the  Jjhal      4.  Laftly,  The  Aftral  World,  whence  fpring  the  Elemental  figures  the  fame 
Tf^orld.  darknels,  as  is  moft  evidently  feen  in  fome  of  the  Rv.yai  Stars  called  Planets, 

Saturns  condenfing,  ftrong  binding  contradion  imprefleth  in  Lead,  Store  (irr.  a 

dry,hard  and  hardly  to  be  penetrated  weiglit  j  lo  doth  Mdrs  conter  on  hon,(^c. 

both  are  fubftantial  figures  of  the  fame  Eternal  Principle. 

2.  y  Dmonftration  of  thefirji  Principle,  is  in.  the  Senfitive  Creatures  both  evil 
4.  "Evil  Sen-  ^"^  good.  The  evil,  whofe  hurtful  properties  of  venom,  ftings,  poifonous, 
ptive  Crea-  fierce  and  cruel  qualities  fhew  they  originate  from  the  dark  Principle,  and  fome 
tures.             of  ^hem  efpecially  love  darknefs,  fome  of  them  alfo  are  outwardly  dark,  as  that 

dangerous  reptile  called  in  fome  parrs  the  Blind- worm.  (^c. 
-   Qcoiisen-      ^'  It  is  feen  alfo  in  good  5ienl\tive  Creatures,  either  as  they  partake  of  the 
fi'tive  Crea-'  I'iUrtful  property  by  being  loon  moved  to  choler,  ar4  then  mifchievous  and 
tures.        *    vindiiflive,  or  cife  as  the  daik  Principle  takes  hold  of  them,  clogging  them- with 

fluggiih  uRiftivity,  and  dcprelfed  limbsj  dark  bodies,  rough  hides,  <^c. 

^,         .?  'Dtrmn^itstion.    It  is  evident  in  Intelligent  Creatures  j  for  into  this  Prin- 
'€.  Angels,     ciple  of  W  Jght  and  Pot?nce  the  Pride  of  the  Devils  caft  them,  m  which  their  hghc 
being  extifi^  they  are  fhut  up  four  ever. 

4.  8  Demo-Aftration.    It  is  evident  in  Rational  Creatures  5  vi^.  Man,  whofe  fad 

fall  broiight  his  human  Soul  which  originated  out  of  this  Eternal  Prinaple,  yet 
illuftratcd  by  the  feccwid  to  fo  great  a  degree  into  this,  that  fuch  men  as  fhaU 
continue  Rebels  to  the  Light  of  the  Son  of  God  (which  on  Man's  fall  was  in- 
fpoken  again)  do  remain  a  plain  and  terrible  figure  of  this  firft  Principle  in  the 
dark  imprelTion  on  jheir  Souls  j  for  they  being  hardened  and  fixt  in  difobeci^ 
CncCi  are  as  fealed  up  in  utter  cnnutjf  againft  the  Divine  Kingdom  of  Love 
and  Purityt  . 

9   And  fuch  rnens  bodies  are  the  drudges  of  their  darker  minds,  being  as  truly 
a  figure  of  the  Eternal  Darknefs,  as  are  thofe  bodies  of  the  hurtful  Animals. 

10,  But  (which  is  alio  to  be  bewailed)  the  Children  of  the  day  have  in 
the  unmortified  part  of  their  Souls,  too  lively  Charaftcrs  of  thij  firft  Principle  s 

ani 


\ 


Conjtderatms  on  the  Scope  of  Jacob  Behmen.'  J% 

and  their  Bodies  are  made  like  thofe  of  the  Elementary  Creatures,  fubj'eft  to 
vanity,  travelling  in  pain  and  diftempers,  till  (as  the  cffcd  of  all)  ccmes  the 
anguifh  of  death  3  for  they  are  fallen  under  the  Regiment  of  the  Aftral  evil  in- 
fluences till  their  mortal  fhall  put  on  immortality,  by  the  grace  of  the  fccond 
Pnncipie,  the  free  mercy  of  God  in  Jefus  Chrift. 

ir.  As  for  the  difobedient  that  climb  up  into  the  firft  Principle,  or  fall  in- 
to the  third  Principle,  Ihutting  their  Eyes  againft  the  fecond,  they  muft  ever 
bear  the  Image  they  here  conformed  their  minds  to,  and  grow  up  ir  5  for  man 
having  his  root  in  the  Power  that  is  without  beginning  can  find  no  end. 

Oh  therefore  that  ne  vere  mfe,  that  we  under fioci  this,  that  we  would  confider  our  Deut'  I  i.  29, 
Utter  end. 

1 2.  The  out-birth  Into  vM.c\\Adam!  fall  hath  caiT:  our  mortal  bodies  is  f?gnified 
by  the  Earthen  VefTcls,  which  having  toucht  fome  legally  unclean  thing,  could     ' 
not  be  made  clean  and  purified,  but  muft  be  broken  j  fuch  is  the  mortal  body 
of  all  the  Children  of  Adam. 

13.  But  thofe  Vcflels  which  were  of  Brafs  or  other  metal,  being  wafht,  ciT'ir. 
were  become  clean  j  for  Metals  are  one  ftep  higher,  more  noble,  deriving  from 
the  Aftral  Powers  more  immediately,  and  with  a  purer  tinifture,  more  fimple, 
lefs  volatile  than  our  flcftily  Tabernacles. 


CHAP.  XII.  Of  the  Second  Principle^  in  four  Demonftrations. 

I.  nr*HE  Divine  Wirdom,and  thatof  this  World,  are  on  terms  of  hoftility  j 
JL  hence  was  it  that  when  the  Lord  himfclf  in  the  flefli  preacht  Salvation, 
his  Divine  Wifdom  explicated  by  the  moft  familiar  F«-ables,  higheft  Evidence, 
and  more  than  Angelical  Skill,  was  derided  and  blafphemed  by  many,  not  of  the 
lower  ruder  fort  only,  but  by  the  Rabbies,  men  skiUd  in  the  Law  of  God  ac- 
cording tp  the  letter,  men  of  parts,  zealous  and  outwardly  holy,  the  Guides  of 
the  multitude,  men  according  to  the  Law  blamelefs.  But  the  Doiflrine  of  the 
Lord  Jefus  was  underftood  very  well  by  all  fuch(tho'  otherwife  weak)  in  whom 
the  love  of  it  wrought  obedierce  to  it,  and  who  by  the  Spirit  of  Holinefs  were 
taught  to  refufe  the  plcafures  of  fin :  To  them  no  Yoke  fo  eafie  as  Chrifl's-  nor 
any  Load  fo  unfupportable  as  that  of  fin :  Thefe  kr^cw  what  it  was  to  be  born 
again,  without,  and  not  of  the  will  of  the  flefli :  AndChrift's  Life  and  Doftrinc 
was  plain,  and  fo  is  fiill,  to  fuch,  and  none  but  fuch. 

2.  ff  any  fuch  Ihali  pcru  e  thefe  Lines  (their  mwardfcnfe'?  being  unlockt) 
they,  if  they  prefs  after  this  Principle  with  eameftnels,  may  find  it  informing, 
cn'iightning  and  aiiif}ing  chem 

3.  But  to  the  fu'j  thele  are  fulfom  and  offenfive;  to  the  wife  they  are  folly  j 
for  this  Principle  divelts  them  of  their  own  felf-will,  before  it  indufts  them  in- 
to the  univcrfal  holy  will.  And  if  Divine  Difcourfes  lead  rot  to  ckanfe  the 
heart,  it  cumbreth  the  head,  and  cloys  the  appetite;  and  foMen  do  with  Truths 
as  Children  with  Birds,  cither  they  ci  ufh  them,  or  \^  rhem  fly  a'A-ay. 

4.  But  tho' the  glory  oftheiecond  Principle  be  fo  niich  above  fallen  Man's 

reach,  vet  luch  cflicacy  hath  it  on  the  whole  Creation  as  is  demon/arable  to  any  TheUh'quity 
rational  Creature  J  for  God  hach  not  left  himfelf  without  witnete  by  giving  andAbyfsof 
Rain,  ciTc.  -    •'  '     "    .  '  the  feconi 

f  ■  To  difcourfe  this  w'nepe  may  we  not  begin?  for  it  is  every  where  infinite.  Principle, 
It  is  the  glory  m  the  Infinite  Abyfs  of  the  Father.  It  gaveGlory,  Purity,  and  the 
Vcrtucpf  the  Angelical  JVorid.   It  alio  gavethethird  Principle  in  thisout-biVch, 

all 


^^  Confiderations  on  the  Scops  of  Jacob  Behmen^ 

•all  the  Excellency  and  Beauty  it  hath  in  itj  only  the  heliifh  Principle  hath  (hat 
it  felf  up  from  ic,  and  is  dead  to  it. 

r.  6  Vemorflrmon.    That  tho'  no  Language  can  exprefs  it,  yet  every  one  that 

is  regenerated  doth  in  fuch  meafure  as  he  hath  attained  the  Regeneration,  know 
this,  for  he  liveth  in  it.  The  more  or  lefs  fuch  are  lick  of  Sacred  Love  3  fo  more 
or  lefs  feel  they  this.  And  the  more  we  die  to  our  immoderate  Lufts  after  the 
Dominion  of  the  whole  third  Principlcj  the  more  doth  this  Principle  evidence 
it  felf  in  us.  And  in  fuch  proportion  as  we  enlighten  our  firft  Principle,  or 
Souls  Original  fJanding  in  the  firft  four  forms  of  Nature  proceeding  by  Divine 
Power  to  enkindle  the  true  Light  in  chem,  in  the  fame  meafure  is  our  Root 
tranfplanted  to  grow  in  this  Paradifical  Field  or  Principle. 

z.  7  Demon/irstion.  But  we  are  to  know  by  way  of  Explanation,  This  to  be  a 
pafling  into  Death,  and  thro  Death  into  Life,  of  which  the  Holy  Scripture  is 
plentiful. 

Nor  may  even  Plato's  dcfcription  of  Love  be  counted  difcordant  to  this,who 

defines  Love  to  be  one's  dying  to  his  own  Body,  and  living  to  the  Body  beloved. 

8.  For  the  living  to  the  Divine  Light  and  Love  of  the  fecond  Principle,  (which 

is  the  property  of  the  Son  of  God)  is  a  dying  to  us  and  ours ;  that  is,  to  our 

whole  depraved  Image,  much  like  as  the  Day  is  the  Death  of  the  Night. 

f.  9  Demonllration.  The  fecond  Principle  is  (hewed  by  the  Sacrifices  which  were 
confumed  by  the  Holy  Fire,  whereby  they  died  to  their  firft  Form,  and  lived 
to  a  new  one  j  that  is^  were  tranfmuted  into  the  holy  Flame. 

10.  And  as  what  part  of  the  Sacrifice  would  not  enkindle  into  the  holy 
Flame  figuring  This  Principle,  fell  to  Afhes  as  into  the  periftiing  third  Prin- 
ciple :  Even  fo  fee  we  mucnof  the  Regenerate  Man  ftay  below,  and  be  unca- 
pable  of  the  New  Image,  but  be  as  Arties. 

11.  Now  we  fee  that  Afhes  may  be  heated,  but  Flame  not:  Such  is  the 
Earthy  Man  and  Senfual  part ;  yet  we  fee  after  the  procedure  of  a  fecond  work. 
Men  do  tranfmute  common  Afhes  into  a  Lucid  and  Tranfparcnt  Body. 

1 2.  So  may  our  vile  Bodies  by  the  procedure  of  the  fecond  work,(the  Refurre- 
ftion)  be  tranflated  into  a  clarified  Chriftalline  Temple,  for  our  immenfe  glori- 
fied Souls,  and  they  both  be  the  Hallowed  Habitation  of  our  rcfigncd,  humble, 
divinely  irradiated  Spirits. 

13.  And  our  illuftrated  Alhes,  glorified  Souls,  and  meek  human  Spirits  (be- 
ing firft  clothed  with  the  Robe  of  Chrift's  Righteoufnels,  and  heavenly  Huma- 
nity, the  Virgin  of  God's  Wifdomj  will  be  both  fuitable  guefts  for  the  New 
^erufikm,  as  a  Bride  adorned  for  her  Husband,  and  alfo  be  Eternal  Temples 
for  the  Holy  Ghoft. 

14.  Thus  hath  been  given  a  glimpfe  what  the  fecond  Principle  is  in  it  felf,  and 
what  its  Operations  are  in  us  as  to  our  firft  Principle.  It  now  refts  to  fcarch 
what  it  is  in  the  third  Principle  in  us,  and  in  the  whole  Creation. 

1 5.  In  us  it  is  our  Principle  of  Divine  Underftanding.  directing  to  know  our 
Creator,  the  End  of  our  Creation  3  and  wherein  Jics  our  true  good.  The  Eye 
thus  cnlightncd,  informs  the  Affections,  that  from  the  Rcafon  offered,  they, 
fhould, 

16.  On  the  Principles  of  Juftice  pay  the  Debt  we  owe  for  our  Being,  and  the 
Weans  wrought  for  our  Reftauration  to  Well-being,  and  of  iifgenuity  willingly 

*  and  thankfully  to  adore  him  as  the  only  Fountain  of  Good,  and  to  eftcem 
every  thing  in  that  degree  »8  they  partake  of  that  Fulnefs  to  figure  and  refemblc 
him.  -  jy^  ^jj^ 


.  \ 


Conjiderations  on  the  Scope  0/ Jacob  Behmert^  15 

17.  And  on  the  Principles  of  Self  intereft,  to  prevent  eternal  lofs,  or  be  eternal 
gaineis,as  our  choice  or  rejei^hng  fliall  render  us  capable  or  otherwife 

18.  rhefe  N(>tions  and  Beams  of  Light  when  the  llnderf^anding  receiveth  from 
the  fecond  Principle,  it  oflfereth  to  the  Judgment  to  confider  of. 

19.  The  Judgment  hath  the  Scnfes  to  coniult,  who  are  grown  fo  dim-fighted, 
having  from  their  youth  been  habituated  to  the  Good  or  Evil  of  the  third  Prin- 
ciple, that  they  cannot  fee  beyond  it,  but  Judge  ss  the  Beafls  do  of  Plealure  or 
Pain  ;  nor  can  they  fee  the  leaft  caufeto  deny  rhemfelves  of  any  one  thing  thejr 
luft  after,  whereof  (if  denied)  they  allarm  the  Paflions  which  have  their  Root 
in  the  firft  Principle. 

io.  The  Paflions  are  as  furious,  violent,  impetuous  Storms,  which  often  ob- 
fcure  and  impofe  on  the  Eye  of  the  Mind,  and  fomecimes  immerfe  the  Ship  of  the 
whole  Man,  fetting  on  fire  and  extremity  the  whole  frame  of  Nature,  fothat 
the  Judgment  wants  power  to  get  the  Will  right. 

2  r.  Here  the  New  Man,  as  Child  of  the  holv  fecond  Principle, hath  need  enough 
to  pray  always  fervently  3  to  knock,  wait,  ufe  much  abftinence,  with  higheft  di- 
ligence to  watch,  to  lUnd  on  its  guard,  to  ufe  much  violence  and  feventy,  and. 
that  often ,  to  fight  the  faithful  Combate  till  he  kill  the  Murtherers  ;  to  6ic  from 
day  to  day,  thereby  to  be  pluckt  as  a  brand  out  of  the  fire.  He  fhali  find  great 
neceflity  of  help  from  Heaven  to  bind  the  Strong  Man. 

z2.  But  moft  efpecially  in  fome  perfons,  whofe  originals  having  beenftrongly 
rooted  in  the  firft  four  Forms  of  the  firft  Principle  conveyed  by  Generation,  and 
perhaps  alfo  reinforced  by  their  Conftellation,  fo  that  they  have  much  of  the 
Serpent  in  them.  In  fuch  Souls  the  work  of  Refignation  to  the  Divine  Conduft 
goes  very  hardly,  flowly,  fadly  on,  with  many  recoils,  notable  refiftance  and 
reluftance,  that  they  refemble  the  Child  poffeflcd  with  that  kind  that  goeth  not 
out  but  by  prayer  and  fafting. 

23.  Others  having  lb  deep  Root,  their  Wills  being  lapfed  and  wedded  to  the 
third  Principle,  either  having  fo  great  pofleflions,  as  feem  rather  to  be  poflefted 
with  them,  than  to  poflefs  them ;  or  having  long  enjoyment,  their  Evils  plead 
Prefcription  and  Cuftom.  Some  by  their  Conftitution  incline  to  delicacy,  or  by 
their  Confteliation  and  Complexion  to  airinefs  5  many  fuch  find  the  Crofs  too 
heavy ;  do  look  back ;  the  Pearl  in  their  Account  is  too  dear. 

24.  Orhers  Good  Intentions  are  covered  with  fo  much  rubbifli,  that  they  will 
not  be  at  the  pains  of  removing  it ;  for  indu'gence  to  their  cafe,  and  perhaps 
cnfnaring  reputation  with  men,  foils  and  pinions  them. 

Many  of  the  above  ftriveto  enter,butare  never  able  5  therefore  withdraw  from 
the  Yoke  ;  their  Goodnefs  is  only  as  the  morning  dew. 

If.  But  the  Judgment  rightly  informed  fees  all  things  as  they  are,  things  pre- 
fentasif  paft,  things  to  come  as  if  prefent;  it  fees  the  Out- birth  brave  with  a 
borrowed  Goodnels  only  entrufted  to  it.  to  Ihadow  the  Grace  and  Glory  of  the 
true  Fountain  of  Goodnefs.  It  fees  the  World  on  fire,  the  Heavens  rolled  up,  the 
Lord  fitting  on  his  Judgment- Throne  3  fees  the  triumphs  of  the  humble,  and 
tremblings  of  the  proud. 

z6.  As  for  things  vifible,  the  Glory  of  the  vifible  Heavens  figuring  that  of  the 
true  Heavens,  the  Earth  that  of  the  Divine  Salitter.  'Tis  true,  in  this  dead  Earth 
thcfurviving  relicksofGood  ftrive  to  produce  perfeft  Bodies  of  feveral  kinds, 
but  the  Curie  hindcreth.  It  would  have  Paradice  bud  and  bear  fruit,  holy  and 
pure  produftions  every  where,  but  it  cannot,  for  Death  is  entred  at  the  door 
opened  by  the  firft  Adam.. 

27.  Had  indeed  Life  been  received  as  offered  by  the  fecond  Adam,  Paradice 
might  well  have  blofTotned  in  the  Out- birth,  and  his  Kingdon:i  have  come  with 

C  power 


1 6  Confideratiom  on  the  Scope  0/ Jacob  Behmen." 

power  in  every  place  as  it  did  at  his  Tramsfiguration.  His  Kingdom  might  have 
come  on  Earth  as  it  is  in  Heaven,  where  Paradice  might  have  flounfhcd. 

4.  28  Demonfirationy  is  Na-^ures  labour  after  Perfcfticn,  and  the  tinfture  in  it 

Ihewing  feme  faint  i  T.pu.fes,  and  prorucing  precious  Stones,  Go'd  and  other 
Metals,  Medicinal  Earths,  Spices,  excellent  Fruips,^!--.  And  in  the  Seas,  PearJ, 
Amber,  <(^c.  all  which  are  but  Ihadows  and  rcfleded  figures,  wherewi  h  the  third 
Principle  reprefenteth  the  Glories  of  the  fecond. 

ap.  Therefore  the  cnltghtned  Judgment  guides  the  Will  not  to  regard  thefc 
things  for  themlelvcs,  but  for  the  infioite  Excellency  of  tihat  reprefented  by  them, 

30.  If  it  be  true  that  I  love  not  the  part  I  fee  or  couch  of  my  worthy  honoured 
Friend,  but  for  that  partof  him  whichi  fee  not,  nor  touch  outwardly  ;  for  that 
is  indeed  the  Excellency  and  the  Trae  Man,  much  Ids  then  do  I  regard  his  mecr 
fliadow. 


CHAP.  XIII.  Of  the  Third  Principle^  in  four  Demonflrations. 

I.  T  F  the  Greek  Chri(^ians  think  the  Holy  Ghoft  proceeds  only  from  the  Father, 
1  and  not  from  the  Son,  they  muft  probably  have  fome  other  meaning  than 
is  known  to  fome  of  us ;  for  the  Holy  Ghoft  proceedeth  from  the  Father  and 
•   the  Son. 

2.  The  four  Anguiilies  of  the  firft  Principle  generate  the  light  of  the  fecond, 
and  from  the  infinite  Might  and  Strength  of  the  firft,  and  the  infinite  Luftre  of 
the  fecond,  is  generated  the  infinite  Glory  and  Love  of  the  third,  which  third 
Principle  is  the  Property  of  the  Third  Perfon  in  the  Trinity. 

3.  Hence  is  it,  that  the  third  Principle  is  not  only  the  growing  Vertue  of  Pa- 
radice, but  alfo  of  the  Out-birth  the  Aftral,  Elementary  and  Vifible  Material 
World  aUb. 

I,  Deaonftration.    For  as  the  Air  is  produced  by  Fire  and  Light,  yet  being  pro^ 

duced,  is  not  only  a  Self- fubfifting  body,  but  the  food  of  the  Fire,  andconfe- 
quently  of  the  Light ;  fo  is  the  third  Perfon  to  the  firft  and  fecond. 

1.  4.  The  Out-birth  is  not  the  firft  3  for  it  cannot  be  a  Root,  but  a  Fruits  not  a 
Foundation,  but  a  Superftrudlure  i  not  a  Creator,  but  a  Creati<Mi3  compofed  of 
Darkncfs  or  fubftantial  matter,  like  a  Chaos  anfmg  from  the  firft,  and  the  Light 
ariling  from  the  fecond. 

2.  f.  Neither  is  it  the  fecond ,  as  is  apparent  ;  being  a  diftindi  Life  in  a  fort  ina- 
nimate without  underitanding  an  Image  of  the  inward  fpintual  World  in  the 
various  Figures  and  Properties  thereof,  reprefcnting  all  as  in  a  Mirrour.  As  we 
fee  the  outward  glorious  Sun  figures  the  infinite  inwai'd  fecond  Principle,  but  is 
tSJta  feeing,  but  a  feen  Light  or  Power. 

2^  6.  What  then  if  it  be  neither  the  firft  nor  fecond,  can  it  be  but  the  third  ?  And 
tho'  the  third  it  only  be,  yet  it  hath  in  every  part  of  it  the  vigour  of  the  firft  Prin- 
ciple, and  vertue  of  the  fecond  in  fome  mcafure  or  other  j  for  if  in  any  part 
-were  nothing  of  the  firft,  there  could  be  no  Being  but  a  Nullity  ;  and  it  in  any 
part  were  nothing  of  the  fecond,  there  were  only  Death  and  Hell  manifeft. 

7.  Now  forafmuch  as  in  fome  places  and  things  the  firft  fwalloweth  up  the 
fecond,  the  Wrath  and  Curfe  feems  only  to  be  there,  and  in  other  pans  or  things- 
the  fecond  orfweet  Property  of  the  IJk  is  prcvsjent,  there  rifcth  a  Life,  for  his 
light  is  the  Life  of  Men. 


Confiderations  on  the  Scope  of  Jacob  Behmen. 


^7 


8  Jkmonftration.    But  in  fome  alfo  the  Love  in  the  Light  fwalloweth  up  the  firft       2 . 
Principle  :  And  there  is  a  twofold  Birth,  an  Inward  and  an  Outward.    The  In- 
ward IS  Divine,  Heavenly,  Holy  in  an  Eternal  Excellency,  as  in  the  new  Birth  or 
Regeneration;  but  it  cxtendeth not  to  Tindure  the  Outward  Man ,  becaurethe 
Curie  fubjcfted  it  to  Wrath  and  Corruption. 

9.  The  Lord  JefusChnft  brake  the  Bands;  for  it  was  not  pofllble  he  Ihould  be 
holden  of  theni,  though  the  weight  of  the  whole  World  lay  on  him. 

10.  Becaufe  his  Heavenly  Humanity  did  not  only  unite  it  felf  to  the  Mortal  Flcfh 

of  the  Virgin  Mary;  which  Heavenly  Humanity,  was  the  Holy  Thing  begotten  by  What  the  Hea- 
the  Holy  Ghoft,  the  pure  Virgin  Image  of  Mode fty.  Virgin  Sophia,  theFirft-bom  ve«.>  Huma 
of  every  Creature,  the  Heir  of  all  Things,  the  Lamb  flam  from  the  Foundation  of  nity  U  ,  and 
the  World,  the  Word  that  was  made  Flefli.    But  the  fame  Divine  Man  ,  which  doth  ; 
both  came  from  Heaven  into,  or  in  the  Virgins  Womb  ;  but  alfo  then  was,  and  is  And  how  he 
in  Heaven,  this  very  fame  Word  united  it  felf  to  thelecond  Peribn,  the  Almighty  doth  it. 
Son  of  the  Almighty  God.  Thus  was  it  that  this  Saviour  and  Mediator  our  Imma- 
nuel,  is  the  Mighty  One  on  whom  Help  was  laid  ;  for  in  Him  the  Three  Prinapics 
Ihcw  thcmfcives  in  their  fcveral  Incomprehenfible  Fountains. 

1 1  Vemonflratlon.    The  Love  in  the  Light  can  alfo  Tinfture  the  Outward  Man       ^^ 
in  the  third  Principle;  and  the  Outward  Man  may,  by  the  prefiing  of  the  Inward 
into,  and  through  it  with  Power,  put  off  its  Old  Garment  ot  Sick^efs  and  Infir- 
mity,  and  be  cloathed  with  the  New  Robe.    A  giimpfe  whereof  fecn  m  the 
Faces  of  Mofes  and  Stephen,  and  more  fully  in  the  Tranflation  oi Enoch  and  ElUh  5 

but  above  all  in  the  Lord's  Transfiguration,  and  Converle  after  his  Refurreftion. 
But  it  is  a  very  hard  great  Work  ;  becaufe  the  Third  whole  Principle  in  us  is 
cftranged  and  dead  to  it,  by  the  very  heavy  Fall. 

1 2  Demonflration,    It  may  alfo  be  obferved,  that  the  Love  in  the  Light  hath  its       4. 
outward  Figures ,  and  impreffeth  it  felf  in  this  Third  Principle  to  the  outward 

Senfcs.  ,  ,  ,  N 

I .  As  in  the  Aft ral  Kingdom,  principally  m  the  Sun,  Jupiter  and  Ferta.  (i,)  In 
the  Air  in  the  Concord  of  the  Elements,giving  delighttu  1  fweet  Weather.  ( 3 .)  In 
the  Senfitive  Creatures  ,  as  Doves,  Lambs,  etc.  (4  )  In  Harmony  of  Mufical 
Sounds  and  Voices  of  Birds,  y.  In  Vegetables  by  moft  Sanative,  odoriferous,  ex- 
cellent Fruits,  Roots  and  Seeds.  6.  In  curious  Colours  of  Flowers ,  in  the  fha- 
dows  of  degrees  of  Light  in  Clouds.  7-  In  Minerals,  as  in  Gold,  Silver,  Copper, 
and  by  the  Tmfture  giving  luftre  and  vertue  to  Pretious  Stones  and  Gems.  8  In 
the5eas,  in  Pearl,  Amber,  Corah  istc.  So  if  the  outward  Hcafven  ftiew  the  Glo- 
ry of  the  Lord,  the  Earth  {hews  his  Handy- work. 


CHAP.  XIV.    Hew  the  Sacrifices  !h€W  the  Three  Trincipks, 

I.  nn  He  three  grand  Sacrifices  were ,  i.  The  Burnt- cil^ering.    2.  The  Peace- 
1     offering.    3 .  The  Trcfpafs-offering  or  Sin-offering-,  unfolding  the  Three- 
fold My  ftery.  .  ^^j 

a.  The  firll  grand  Order  of  Sacrifices  was  the  Burnt  Sacrifices,  which  confiited      ( i .) 
of  four  Kinds.    Either,  i.  Of  the  Herd.   2.  Of  the  Flock     5.  Of  Fowls-    4.  Oj  Levi;.  2. 14. 
the  Meat  ofiering  :   Even  fodoth  the  firft  Principle  fhew  it  fclfm  fiaur  ,  and 
but  four  forms.    But  agen,  the  Bumt-cfftring  differed  from  the  other  two  Sacn-  uy.  i.  i. 
fic^  in  three  things.    1 .  That  thefe  mnft  be  only  a  Male,  the  otiicr  might  as  wcU 


I  ConpdeYatms  on  the  Scope  of  Jacob  Behmen. 

be  a  Female.  2.  That  it  muft  be  all  cut  in  Pieces,  whereas  the  other  muft  be  only 
divided,  not  cut  in  Pieces,  and  the  Fat  of  the  Inwards  offered  to  the  Lord.  9.  The 
Burnt-Offering  was  after  only  wafliing  wholly  offered,  no  Part  with- held  {hew- 
ing two  Figures. 

J.  ;.  The  fiifl   Principle  or  Fathers  Property  as  one  entire  EfTence,  without 

dividing  the  Tindures  of  Female  from  the  Male,  which,  though  cut  in  pieces 
(whence  all  Multiplicity  exifts)  yet  is  flill  one  not  to  be  divided  from  tt  fclf,  as 
was  the  Burnt  Sacrifice,  the  only  whole  Offering  without  referve. 

, .  4.  It  figureth  the  Man  before  he  had  trod  any  fteps  towards  his  Fall  ^  for  he  was 

of  the  entire  one,  though  confif?ing  of  many  Parts,  yet  able  wholly  to  go  up  to 
the  Lord,  as  the  whole  Burnt-offering  did- 
{:.)  S-  The  fecond  grand  Sacrifice  was  the  Peace- offering,  which  differed  from  the 

Burnt,  as  was  noted;  i.  In  being  as  well  of  Female.  2.  Retrained  only  to  the 
Herd  and  Flock  ;  whereas  both  Burnt  and  Sin-offerings  might  be  alfo  of  Fowl  and 
Mcat-offcring.  ?.  It  differed  from  the  other  two,  in  that  its  Fat  and  Inward  part 
was  the  Lords,  and  the  reft  the  Priefts ;  but  not  to  be  eaten  by  any  legally  unclean 
Perfon.    The  Peace-offering  had  alfo  a  double  Figure. 

r.  It  reprefcnted  the  fecond  Ferfon  of  the  Glorious  Trinity,  i.  In  that  in  him 
the  two  Natures  were  united.  2.  In  whom  the  twoTin<^ures,  Male  and  Female, 
wererefumed  into  one  Perfon ;  which  we  fee  in  that  the  Sacrifices  were  of  two, 
and  only  of  two  Kinds.  Agen,  They  were  fevered  into  two  parts ;  the  Fat  of  the 
Inwards  frorWhe  reft  that  was  the  Lords,  the  reft  the  Priefts  3  but  was  Holy,  and 
not  to  be  eaten  by  any  legally  unclean  Perfon. 

2.  6.  The  Peace-offering  was  the  Figure  of  the  New  Man,  in  whom,  the  dif- 
eppeared  Image  which  the  firft  Aiam  loft  is  revived ;  by  which  re- union,  the  fallen 
Man  is  become  new ;  which  renewed  Man  is  fanftified  to  be  the  Priefts  part ,  but 
the  other,  vi^-  The  renewing  Image  is  Gods  part ;  So  in  the  Revelation  it's  faid. 
j4nd  hath  made  us  Kings  and  Priefts,  (viz)  according  to  thefetveo  Images,  j.  The 
Image  of  God,  or  renewing  Power.  2.  The  renewed  part  the  Confort,  AfTo- 
ciate  and  Servant,  ever  rcfigning  it  fclf  to  the  Will  of  that  Image  cf  Gcd,  or  Re- 
newer  :  So  that  the  Servant  becomes  alfo  Holy,  and  may  not  be  toucht  by  any  un- 
clean Perfon,  Will  or  Spirit. 

(3.)  7.  The  third  grand  Sacrifice  was  the  Sin  or  Trefpafs- offering,  which  differed 
from  the  two  former  :  i .  In  the  General ,  It  was  to  be  only  a  Bullock.  2.  In 
Particular,  tothefeveral  forts  of  Sinners  and  Occafions,  were  appropriated  feve- . 
ral  forts  of  Sacrifices.  3.  In  the  Place  where  it  was  to  be  Sacrificed,  (vi^.)  The^ 
Fatat  the  Altar  for  Burnt-offerings,  but  the  Carcafs,  Hide,  and  Dung  in  a  clean 
place  without  the  Camp.  This  figureth  the  third  Principle,  as  it  comprehends  the 
fallen  Apoftatized  Man.  The  Bullock  figures  the  fallen  .Humanity ,  the  Fat  the 
Heavenly  Humanity,  or  Reftoring  Tir.dure  which  was  only  the  Lords  and  it  alone 
worthy  to  be  offered  at  the  Altar.  But  the  Carcafs,  Hide  and  Dung ,  the  fcnfual, 
impure,  finful  Man  was  carried  out  of  the  Camp,  yet  it  muft  be  to  a  clean  place  i 
w  here  it  muft  be  burnt,  not  faid  to  be  offered,  for  it  was  too  vile.  But  the  Burnt- 
cffcring  is  call'd  the  continual  Burnt-  of  ring. 

8.  A  Monk  of  the  fame  Monaftery  and  tim^e  with  Luther,  having  compleated 
the  time  enjoyn'd  them  for  Prayer  ;  added,  asking.  Whether  he  had  not  now 
done  what  was  fully  fufficient  ?  Had  an  audible  Anfwer  in  thefc  words,  (vi^-) 
Reide  mihi  mediam  Lunam,  jolem  (Isf  cmm  inm  3  Give  mc  the  Half- Moon,  the  Sun, 
and  the  Anger  of  the  Dog. 

9-  The  words  import  to  my  underftanding  as  follows ,  by  the  Three  Things  re- 
quired, his  whole  three  Principles  or  whole  Man,  his  Soul,  Spirit  and  Bodv  3  for 
by  the  Anger  of  the  Dog,  the  firft  Principle  is  charaftcred  ,  which  excluding  the 

Light, 


Conjideratms  on  the  Scope  0/ Jacob  Behmen.  •  19 

Light,  is  comprifed  in  the  firft  four  Forms  ,  extendcth  no  higher  than  to  fiery 
Rage,  and  is  the  ftate  or  place  called  in  the  Revelations  without,  where  are  Dogs. 

z.  The  Sun,  which  was  required  to  be  given,  evidently  lignifieth  the  fecond 
Principle,  which  the  outward  Sun  reprefenteth.  3.  The  Half- Moon  meaneth  his 
third  Principle,  which  corporifeth  the  Elementary  Concrets,  and  infiucnceth  their 
Mutations  by  her  own  Regular  Laws  in  Conceptions,  Progrcffions,  Maturations, 
and  Tranfmutations,  Rcfolvings  and  Decknfions  of  Tcrrellials,  and  in  the  fluxes 

of  the  Tides.  „     r.-       r  1     •  ,  r         i. 

10.  But  if  to  another  Man  my  Gjnltructions  Iquare  not,  be  it  left  as  that  on 
which  is  hanged  no  ftrcfs,  but  a  great  probability. 

The  three  Principles  of  sal.  Sulphur  and  Mircury,  compofe  every  thing  that  hath 
a  created  Being,  from  the  top  of  Heaven  to  the  bottom  of  Hell  (as  I  may  phrafc 
it)  in  the  Dark,  light  and  mixt  Worlds  or  Out- birth. 


CHAP.  XV.    0/ Jehovah,  and  the  Creation,. 

I.  T    E  T  us  now,  after  a  View  of  the  Three  Principles,  come  to  a  fummary 

1  J  difquifition  (how  brief  foever)  yet  that  may  fome  way  affift  the  willing 
Mind,  how,  through  the  Creatures  to  difcover  fome  glimpfe  of  the  Omnipotent 
Majefly,  whofe  Offspring  we  are;  or  rather,  whofe  Offspring  we  were  3  really 
retaining  in  our  depravity  only  fome  faint  Reflexions ,  and  nigh  worn-  out  Im- 
prcflions  of  that  dear  beauteous  Image  we  had. 

2  .A  glance  of  the  Mof^  High  in  the  Face  of  his  only  Son  is(without  Comparifon) 
(infinitely  preferrable  to  all  the  moft  fublime  Speculation  and  Wifdom  of  Man  5 
for  it  is  That  we  loflby  the  Fall,  and  the  knowledge  of  That,  is  That  we  are  taught 
to  hope  for  in  our  Refloration  by  Jcfus  Chrift. 

3.  And  though  it  be  hard ,  yet  polTible ,  to  all  in  whom  the  Light  hath  fo  en- 
kindled Love,  as  they  fearch  for  it  as  for  hidden  Treafure. 

And  becaufe  we  are  as  one  Purblind,  not  able  to  fee  afar  off,  we  are  to  feek  by 
things  within  our  Ken  ;  and  thence  is  it  the  Apoflle  faith,  The  imvjfible  things  of  him  Rom.  i.  ^o<. 
from  the  Creation  of  the  JVorld,  are  dearly  feeriy  being  mderftood  by  the  things  that  are- 
made  his  Eternal  Power  and  Godhead. 

4.  By  his  Eternal  Power,  isunderftood  according  to  the  firfl  Principle,  thein- 
difToluble  Band,  the  Father's  Property,  according  to  which  he  is  aconfuming  Fire, 
smd  that  Work  call'd  his  ftrange  Work,  and  his  coming  forth  to  that,  his  coming 
out  of  his  place. 

J-.  But  by  his  Godhead  is  underftood,  according  to  the  fecond  Prindple  or  Son's 
Property,  in  which  hcis^ehovah.  Gracious  and  Merciful, long- fuffering,  and  abun- 
dant in  Mercy  and  Truth ;  Mercy  it  fcif,  forgiving  Iniquity,  Tranigreffion  and  Sin. 

6.  Now  to  know  God  really  and  truly  in  any  meafure  ,  is  to  know  the  Son  of  fransformint 
God,  who  is  the  Regenerator,  by  the  Co-operation  of  the  Holy  Ghoil ,  in  fome  v„,,Jig^g^g  ff 
meafure  cleaning  the  Heart  of  every  thing  that  may  becall'd  Self,  and  fubjefting  q^j  *  ' 
k  to  the  Obedience  of  the  Holy  Univerfal  Will  3  making  it  run  with  Delight  and 

Joy  in  that  W^y  which  to  the  unmortified  part  is  grievous. 

7.  For  his  firft  four  Forms,  having  by  the  Grace  of  God  generated  the  fifth,  the 
Love  in  the  Light,  the  Soul  thus  divinely  irradiated  falls  very  fickof  Love,  and 
nothing  can  give  Eafe  and  Content  longer,  than  while  he  is  following  his  Beloved, 
either  by  patient  waiting  for  him,  or  doing  or  fuffering  what  he  willeth  him  to 
obey  and  fulfcr. 

8.  Now     ^ 


20 

A  Glance  of 
the  Ccntem- 
pUtive  ind. 
dijlinU  limrp 
ledge  cf  God. 


JVhence  the 
two  AHive 
Elements 
fprujfg. 
Some  flop  be- 
gun to  the 
breach  by  Fall 
cfthe  Angels 
by  the  Crea- 
tion. 


The  Creation. 


Man  created 
Cods  Image, 
and  what  thut 


*  Conjiderations  on  the  Scope  0/ Jacob  Behmen. 

8.  Now  we  are  to  know  that  from  Etcrrity  is  the  firft,  fecond,  and  third  Prin- 
ciples according  to  the  Father*,  Sons,  and  Holy  Ghofts  Properties,  the  One  living 
m  the  Other,  havi-g  all  One  holy  free  Omnipotent  Will.  And  that  the  Infinite 
.  Abyfs,  wherein  E  emally  dwell  the  fcven  Spirirs,  and  in  every  the  leaft  imasina- 
bie  Circle  whereot  dwells  the  whole  Holy  Trinity, Abyfs  orimmealurable  hci^hth 
depth,  length  and  breadth,  which  Men  and  Angels  can  reach  no  number  of,  nor 
conceive  its  !mmenfity,isas  the  Holy  Body  of  God,who  is  its  Sovereign  Creator 
Owner,  and  as  a  Soul  and  Spirit  to  it.  ' 

5».  But  this  pure  Abyfs  is  Holy,  and  as  one  Holy  Element  the  Seventh  (the  Labo- 
ratory of  the  other  S\£)  hath  in  it  all  Powers  and  Vertues,  out  of  which  Heaven, 
Angels,  and  all  Inferior  Productions  come  3  for  in  it  is  the  Divine  SaHtter  and  all 
Qualities  in  indilToluble  Amity  and  perfeft  Harmony,  due  Equality  moft  dearly 
embracing  each  other ;  b:ing  the  Myftery  of  all  the  various  Powers. 

10.  And  from  the  two  firft  Principles  therein  by  the  Exit  of  the  Holy  Ghotk 
swcre  Throne  Angels  created ,  according  to  the  feveral  Properties  of  the  feven 
Fountains  Spirits,  with  their  Hofts  rcfpedively,  having  the  great  Might  of  the  firft 
Irinciple,Glonfied  with  theMajeftick  light  of  the  fecond,  the  Son  of  God. 

f^l'  f^^  ^'^"f^^  and  his  Angels  extinguifti'd  in  themfclves  the  glorious  Sweemefs 
ot  the  fecond,  by  giving  up  their  Will  into  the  firft  four  Forms,  which  without  the 
lecond,  are  at  Eternal  Enmity. 

11.  Alfo  out  of  the  Holy  Element  were  created  the  two  aftive  Elements  of  Fire 
3^^^r '^^c  Property  of  the  Father,  and  Air  (wherein  is  Light)  after  the  Property 
ot  the  Son.  Out  of  which  two  ,  after  dividing  of  the  Properties  in  the  Dark 
•  ?  ^^\^^'^^  of  the  Fall  of  the  Angels)  came  the  Mortal  Water  and  Dead  Earth, 
m  both  which,  by  the  prevalence  of  the  Aftringency,  came  Rocks  and  Stones. 

13-  To  ceaic  that  immoderate  Coagulation  the  Word  commanded  Light,  ex- 
pelling Lucifer ,  at  which  the  Holy  Angels  rejoyced ;  f^rere  vpafl  ibou  when  the 
Morning  Stars  fang  together^  and  all  the  Sons  of  God  fhouted  for  j'ry  ;  for  then  was 
the  Out- birth  or  third  Principle  founded  by  the  Exit  of  the  Holy  Ghoft. 

1 4-  Then  aUb  out  of  the  Holy  Element ,  and  the  divided  Properties,  which 
Lucifer  had  brought  into  a  confufed  Chaos  or  Dark  Deep ,  the  W!:M-d  fpake  the 
Aftral  Heavens,  the  Seven  Planets  after  the  Properties  of  the  Seven  Fountains, 
and  all  the  other  Stars  and  the  Terrellial  Bail ,  after  the  infinite  variety  of  the 
Properties. 

1 5.  Alfo  out  of  the  Holy  Element  and  the  Aftral  Birth,  came  the  four  Elements, 
and  cut  of  the  Elements  the  Tranfkory  Creature?.  Some  bare  the  Figure  of  the 
firft  four  Forms  feparated  from  the  Light  as  venomous  Creatures,  Toads,  Tor- 
pedo's, CiTcr.  from  the  Anguifh  :  Scorpions,  Spiders,  Bafilisks,  ^c.  from  the  Fire  j 
tor  every  Property  would  be  Creaturely-  Some  alfo  figur'd  the  fecond  Principle 
in  Jnnocency,  Meeknds,  and  Love  ;  as  Lambs,  Doves,  f!irc. 

i6.  Then  in  the  Throne  of  fccluded  Lucifer  and  his  Angels,  the  Word  fpake 
Man,  fuch  an  Image  of  God,  as  might  not  only  be  thefciond  Race  of  Intellecftu- 
als ;  but  a  compleat  Image  of  ail  the  three  Principles.  That  is,  his  Soul  out  of  the 
firft  Prmctpk  or  Dark  Power- World ;  his  Spirit  out  of  the  fecond,  the  Holy  Light 
World;  his  Body  out  of  the  one  Hoiy  Element,  the  Root  of  the  four  Elements  j 
fo  that  he  might  by  his  Divine  Holy  Principle  of  Lo'^  and  Meeknefe  illuftrate, 
and  fweetiy  ufc  his  firft,  as  the  fallen  Angels  fliouid  hare  done  :  He  was  alfo  fur- 
nifhed  witli  the  third  Prmciplc  ,  which  the  Angels  were  not  i  and  in  that  re- 
fpeita  more  compleat  Image  of  God  than  they;  over  which  third  PnncipJc  he 
might  aifo  bear  Rule  by  the  Power  of  the  Divine  fecond  Principle. 

17.  And  by  his  third  (in  fubordination  to  the  fecond)  might  Rule  over  the 
Aftral  Birth  and  Elementary,  not  only  as  He  was  the  Natural  Lord  in  that  Prin- 
ciple, 


Confiderations  on  the  Scope  0/ Jacob  Behmen.  21 

ciple,  but  ennobled  alfo  with  the  Light  or  Angelical  Principle ,  and  therefore 
able  and  adapted  to  Rule  over  the  Creation: knowing  what  they  w'ere,whencethey 
fprung,  and  whither  they  tended  ;  for  all  Properties  were  open  in  him  j  thwefore 
Aiitn  could  name  them  knowing  their  Parentage  and  life. 

Thus  the  manifold  Wifdom  of  Gcd  appcareth  in  every  thing,  and  fummarily  to 
be  obferved  in  thefe  following. 

1 8.  Firft  from  the  firft  Principle  glorified  with  the  fecond,  according  to  the      rr 
feven  Fountains,  were  created  the  Throne  .\ngels,  Arch- Angels  and  their  HoHs.    Angels. 

1  p.  The  Creatures  that  derive  immediately  from  the  One  Holy  Element  as  the     1. 
Paradifical  Body  of  AUm^  that  was  more  pure  than  fcven  times  refined  Gold,  Min's  Body. 
and  to  have  remained  eternally. 

20.  The  Aflral  Birth  of  the  Vifibie  Heavens,  and  their  Invifiblc  Powers:  Of     3. 
Alliance,  Dependance  and  Affinity,  with  which  is  Man's  Aftral  Spirit  called  his  Afird  and 
Prophetick  Evcfter  >  which  ordinarily  predids  by  Dreams,  a  .kind  of  Intuitive  Vifible  Hu^ 
Impulfes  of  approaching  Good  or  Evil  j  fmall,airo  important  natural  Events,«irf.    vens. 

21.  Out  of  ifefc  ARral  feem  to  be  born  Thofe  Mortal  (yet  to  the  outward  Eye 
moftly  invifible)  Creatures,  in  all  the  four  Elements  called  Aerial  Spirits,  pro- 
digious Prediftcrs  of  Wars  by  Armies  in  the  Clouds  :  Others  alfo  of  the  Fire : 
Some  Aquaftrifli,  and  Thofe  of  our  Horofcope  Terreftrial  and  Subterranean, that 
are  about  Minerals,  of  which  This  Difcourfe  is  not  follicitous. 

22.  Out  of  the  Holy  Element  proceeded  the  two  Elements  3  and  confequcntly     4. 
the  four  3  more  Pure  and  Paradifical  than  after  the  Curfe. 

23.  Hence  by  the  fteddy  Conduft  of  the  Separator  or  Father  of  Nature  (fubifti- 
tuted  by  the  Great  Creators  word)  and  by  the  Spirit  of  the  Tinilurc,  have  fprung 
the  Animal,  Vegetative  and  Mineral  Kingdoms,  to  the  compofition  of  every  of 
which  Naturaliils  find  the  Principles  of  Sal.Sulphur  and  Mercurj^morc  or  Icfs  pure, 
according  to  the  Body  which  it  compofcth,  and  the  Tindure  wherewith  it  is 
more  or  lefsfublimed  and  ennobled. 

24.  But  Lucifer  by  his  renting  from  the  total  Unity,  thereby  making  the  Pro- 
perties feparate,  prophane  and  unclean,  there  proceeded  out  of  the  firft  tour 
Forms  hellifh,  immortal,  fierce,  horrible,  poifonous  Creatures,  to  whom  Death 
and  Darknels  (the  fiercenefs  of  the  Properties)  is  no  woe  or  torment  5  for  it  is 
their  Life.  But  Hell  is  therefore  an  intolerable  Hell  to  Angels  and  Men,  becaufe 
the/  were  created  to  another  State,  in  another  Prindple,  for  another  End. 

2  $.  From  all  the  three  Principles,  with  the  Potcnce  of  the  fir*,  Love  fire  pf  the      J'*- 
fecond,  and  moving  Life  of  the  third,  was  Man  created.    And  as  fuch  with  the 
light  of  God,  which  is  not  quite  extinguifhed  in  him  3  for  when  once  awakened 

by  Divine  fiirring  and  his  hungry  dcfire,  let  none  think  it  impoffible  he  ihould 
fee  into  the  feveral  Principles  that  are  truly  in  him  3  for  the  Child  knoweth  his 
Parents  better  and  better  as  himfelf  groweth  to  be  a  Man.  A  breath  of  Air  is 
like  the  whole  Element,  a  drop  like  the  whole  Ocean,  a  fpark  like  the  whole 
Origin,  a  clod  bke  the  whole  Ball. 


CHAP.  XVL    Man  s  Eftate  before  his  Fail. 

I-  A  y^  AN  being  ranged  a  little  lower  than  the  Angels,  yet  with  one  Principle 
iVX  more,  hath  a  Sjarit  penetrating  as  theirs  3  if  brought  into  an  eameft 
hunger  tofearch  and  knock.  Let  none  forbid  fo  doing  3  for  God  delights  to  be 
fought  and  known  ;  by  fuch  can  he  be  moft  iovcd  and  admired  that  moft  dif- 
fover  of  bixn. 

2.  And 


t  i  Cmijideratiom  on  the  Scope  of  Jacob  Behmeii. 

a.  And  thofe  his  Children  who  know  moft  clearly  what  they  fell  from,will  flrive 
mofl  to  be  rccovercdsand  thofe  that  penetrate  deepeft  into  that  difmal  plight  where- 
into  they  have  plunged  themfelves,  muft  needs  be  moft  profoundly  Humbled  3  and 
Thofe  that  find  the  profecuting  of  their  own  Wills  to  be  a  Fighting  |againf}  God 
their  Rcftorcr  j  will  be  eaficft  prevailed  with  to  lay  down  their  Arms  j  Die  to  their 
Wills ;  Refign  themfelves  to  His  Conduft  3  Repair  to  His  School  5  Bear  His  Yoke  ; 
at  any  price  Buy  the  Pearl  j  Fight  the  Battle  of  Faith  3  that  they  may  lay  hold  of 
Eternal  Life.    Wisdom  calls -^  They  only  are  the  Sons  of  ff^ifdom  rcho  vfiUhear. 

t  come  now  to  the  foUomng  mofl  JmponAnt  Points  and  Enquiries. 

1 .  Wha  t  Man  was  before  his  Fall       3 .  What  Fallen  Mans  Eftate  was  ,and  i&i 

2.  By  what  degrees  he  fell.  4.  What  may  be  his  Recovery. 

I.  Concerning  Man's  Eftate  before  hii  FaU' 

y.  God  made  Man,  in,  or  after  His  Image  (as  hath  been  fhoSn)  how  he  was 
God's  Image  j  vi^.  an  ExtraH  out  of  all  the  Three  Principles :   The  Ignorance 
whereof  befel  Audem,  in  the  fourth  Century  after  the  Incarnation  j  who  faid 
God  had  Hands  and  Feet. 
( I .)  4.  But  God's  Image  was  to  exprefs  in  Aiam^  that  He  had  in  Harmony  HU  whole 

Firft  Principle^  and  all  things  fubordinate  to  It  j  fo  that  the  four  Forms  did  migh- 
tily eftablifli  him  3  and  This  Harmony  fioodby  the  Love-Fire  and  Holy  Light  of  the 
Second  Principle  3  by  which  alfo  he  could  Rule  over  his  Third  Principle. 
(2.)  5".  Hewasfo  pcrfedly  God's  Image,  as  that  he  was  capable  of  Eternity,  with- 

out any  neceflity  in  his  own  conftitution  to  make  him  obnoxious  to  Mortality. 
Elfe  how  is  his  Death  denounced  the  Penalty  of  his  Difobedicnce  ? 
(9  \  6.  Nor  could  he  be  clogg'd  before  he  fell,  with  a  Darl^  Body,  ftuft  with  the  Ele- 

ments,  and  built  upon  Bones  to  bear  it  up,  as  may  appear  by  four  Evidences. 

Evider.ce  i .  The  Elemental  Fruits  are  Mortal 3  therefore  are  proper  Food  tO 
fupport  the  Tranfitory  Creatures  that  feed  on  them. 

Evidence  i.  Boncs  proceed  as  Stones  alfo  do,  from  the  too  hard  coagulation 
of  the  Aftringency^  producing  (in  the  Saline  Element)  the  Principle  of  Mortal  Salt. 

Evidence  5 .  The  food  from  the  four  Elements  requires  a  grofs  Elementary 
Carcafs  to  digeft,  and  draught  to  evacuate  their  Earthy  Part  3  bOth  incDnfiftent 
with  the  Purity  and  Eternity  of  Paradife. 

Evidence  4.  The  Elements  themfelves  pafs  into  their  Ethers,  and  ceafe  as  to 
their  prefent  Exii^ence,  when  the  MyScry  fhali  be  fulfilled,  and  the  End  hath 
found  the  Beginning. 

7.  Adam  was  a  Virgin  of  Purity,  with  both  Mafculine  and  Feminine  TinSfures,9sis 
evident  5  for  'tis  faid  (when  Adam  only  was  made)  Male  and  Female  created  he 
them,  fo  compleat  was  He  as  able  to  Increafe  and  Multiply,  and  Blejfed  thereunto, 
■y.  28.  By  both  Tinflares  i  not  by  two  Pcrfonsj  for  Eve's  being  made,  is  not  re- 
corded till  Gen.  i.  zi. 
Cbj.  S.  Will  any  fay  Adam  and  Eve  were  made  at  once  ?  Gen.  i.  ^7.  Gen,  2.  z8.  but 

only  the  Order  more  at  large  given. 
yinfw,  9-  If  ^s  anlwcred  by  the  Holy  Ghoff;  where,  the  Apoftle  convinceth  by  One  Ar- 

gument ^  rcafonablenefs  of  the  Woman  s  SubjeSiion  5  becaufe  of  the  Priority  of 
Man's  Creation. 

10.  This  muft  alfo  be  noted,  th&Woman  was  not  given  him,  as  were  the  Fe- 
males to  other  Creatures. 

Alfo  that  before  her  being  made,  God  faid  all  was  Very  Good  3  Refted  from  his 
Crw»/n^  work  J  Bleffcd  a  Sabbath  5  Planted  Erfen,  Watered  it  3  caufed  it  to  Growj 

and 


(4.) 


Cmjideratlons  on  the  Scope  of  Jacob  Behmen^  25 

•nd  the  Sacred  Records  name  the  Rivers,  and  feverai  quarters  whicherward  their 
Effluxes  direded  themfelves  j  what  Lands  they  wafhid.  O'c 

1 1.  But  farther,  that  the  Propagation  of  ^i^w's  Race  fliould  have  been  by 
^i<iw  alone,  is  demonftrable  (among  many  other  produceabie)  by  the  following 
Arguments. 

It.  There  was  no  Rending  of  the  body  to  lave  been ;  for  Rending  is  incon-  Argument  r, 
fiftent  with  the  Ftappy.  Perfed  Eternal  State  of  Union  j  dividmg  the  Properties 
caus'd Enmity,  as  in  Hear,  Cold^O'c. 

13.  The  hanging  on  him  the  Bcftial  Genitals  is,  That  whereof  Nature  it  felf(as  Argum.  2. 
deprave.!  as  new  it  is)  is  Afliamedcf.  andBlufl-.eth  at:  The  Soul  hideth  it  felf  all 

it  can  from  This  Monftrous  filthy  Brutilli  Deformity,  which  it  would  rot  do, 
had  it  been  ic  felf  of  no  higher  Extradlion.  This  the  very  Fallen  Man  well  fees, 
to  be  a  New  Strange  Hateful  Image,  whereto  therefore  It  would  not  befubjcdled 
by  the  Creation. 

14.  The  Law  of  Circumcifion  on  That  Member,  {hews  God's  difpleafure  at  Argum,  ?. 
That  New  gotten  vay,  like  the  Beaftial  Propagation. 

If.  The  Lord  Jefus  His  preferring  the  Chaft  Virgin  Life,  tho*  (  of  pity  to  our  Argum,  4. 
Impotence  and  Infirmity)  rcftraining  them,  only  to  it,  to  whom  power  \s  ex- 
tended thereunto,  tignifieth  (a?  himfelffaid  in  another  cafe  not  very  forrcignto 
this)  that  in  the  begirnmg  it  was  sot  fo. 

16.  The  fadandaflomfbingEflTed:  as  the  firft  fruit  of  Copulation  after  dividing  ^-•y-. 
of  theTindlureswas.  when  Eve  brought  forth  Cj/«,  ihe  faid,  I  have  got  a  Man  &  **•  5"' 
from  the  Lord,  more  truly  rendrcd,  I  have  got  a  Man  The  Lord  5  intimating  that 
flie  thought  That  Son  was  the  Seed  promi fed  ihould  break  the  Serpent's  Head. 
But  he  prov'dTasthe  Seed  of  the  Serpent)  the  Murtherer  of  him  who  bare  the 
Image  of  the  promifcd  Seed  which  was  fo  great  a  confternation,that  ihe  conceived 
no  more  till  after  7©  years- 

17'  The  disregard  God  ftieweth  towards  That  Divided  Image,  *  who  alfo  in  the  Argum.  6. 
Tranfgiefllon  fhewed  a  difregard  towards  the  Inhibition  of  the  Moft  High  God;  *  Yvz-  'the 
which  difregard  for  Humbling  That  Sex ,  appears,  IVomAn. 

1.  By  enjoyning  Their  Subjeflion,  and  Ine  to  have  power  on  her  Head,  becaufe 
of  the  Angels  (that  is  to  fay  )  Thofe  flaming  glorious  Virgins  in  whom  the 
Tinsflures  arc  in  infcparable  Union,  are  God's  immediate  Vicegerents,  and  would 
not  that  the  fcparate  Tindlure  fliould  forget  ifs  Declenfionjand  forgo  or  furmount 
its  Station  5  but  be  Modeft,  Submiflive.  and  Humble 

2.  By  not  admitting  themany'Token  of  Refumption  into  the  Covenant  under 
the  Law,  whereas  the  Males  had  That  of  Circumcifion. 

?.  By  admitting  and  enjoyning  only  the  Males  to  Worfliip  at  ^erufuUm  thrice 
every  year ;  and  when  the  Women  came,  they  came  only  into  a  Court  at  the 
Lord's  Houfe  more  remotely  fcituate  than  the  place  for  the  Males. 

4.  By  the  little  mention  of  the  bringing  forth  any  Woman  before  the  Floud,and 
without  Record  of  the  Age  of  any  Woman  in  the  whole  Old  and  New  Teilamenc, 
Sarah  only  excepted. 

18.  The  Law  of  Uncleannefs  after  Child-bearing  fhews  how  impure  This  way  Argum.  7. 
of  Propagation  is ;  for  the  Woman  having  brought  forth  a  Man-child,was  urclean  Lev.i.  24;. 
feven  days,  and  to  continue  without  touching  any  hallowed  thing,  or  approach-       •  •    '  '  • 
ing  theSanftuary  33  days.    But  if  flie  had  a  Maid  child,  her  Legal  Uncleannefs 
was  for  fourteen  days,  and  not  to  be  purified  till  fixty  fix  days- 

Whereas  fevcn  days  fiifficed  for  cleanfing  a  Leper,  or  ore  who  had  an  IfTue  5 
Thoie  on  the  eighth  day  might  come  into  the  Tabernacle  of  the  Congregation  as 
before. 

i^.  All  which  evinceth  the  Human  Birth  by  the  Woman  to  have  much  more 

D  m 


14  Conjiderations  on  the  Scope  of  Jacob  Behmen. 

in  it  than  bodily  Pollution,  lince  fepararing  the  Tinftures.  For  the  Leprolie  was 
a  bodily  Pollution  in  a  high  degree;  but  the  cleanfirg  the  Woman  being  near 
Five  times  as  much  for  a  Man-child,  and  near  Ten  tiir.es  as  much  for  a  Maid- 
child,  is  a  too  pregnant  Tei^imony  that  t^e  Impurity  of  This  Propagation  is  ex- 
ceeding great,  which  moved  David's  ConfeHion  3  /  vptu  Born  in  IniqaitVy  and  in 
Sin  did  my  Mother  Co~xsivs  me. 

20.  Man's  Propagation  after  Separating  the  Tinftures  is  defiled  with  much 
Immodetly  and  Luft  3  fo  that  it  derives  Filth,  Sin  and  Shame  (  as  by  a  Terrene 
down  a  Precipice)  from  one  Dark  Soul  to  another  :  For  abating  the  Impetuoufncls 
of  which,  Ifiiic  the  Son  of  the  Promife  was  not  only  o^Abrahum^v/hen  Old,butof 
Aged  Saraby  with  whom  it  was  ceafcd  to  be  after  the  manner  of  Women  3  and 
Luft  was  withered,  and  the  eminent  Jofi^ph^  Samuel,  and  other  choice  Servants  of 
God  were  of  great  Modefty,  and  obtained  by  Prayer. 

21.  But  at  once  fully  to  convince  us  of  our  Impure  Defcent  from  Adam  and 
Eve,  the  Lord  Jefus  was  of  the  Virgin. 


CHAP.  XVII.  OfaVirgifj'Propagatm, 

^  '  ■  W'^^^  ^"^  ^^^'  ^^"^'^  ^  Virgin  Propagition  pojjibly  have  been  ? 

A.  The  Lord  fpeaketh  nothing  in  vain,  and  He  it  was  that  faid,  Gei 
»  able  efThefe  Stcnes  to  raife  Children  ipito  Abraham.    But, 

2.  It  is  an{wcred,That  tho'  the  above  Arguments  may  challenge  the  force  of  De- 
monftration  to  enlightened  Reafon  3  yet  bccaufetheiSenfes  often  make  Mutinous 
Refiftance to  folid Reafon,  the Senfcsfhall  be  (by  what  follow s^  gratified,  as  far 
as  the  Sublimity  of  the  Subjeft  may  expofe  it  leif  to  the  view  and  touch. 

Demnnftrations  to  the  Sense's  of  a  Firgin-Prcpagation, 

I,  3.  Light  (with  little  lofs)  penetratethGIafS:  fo  plentifully,  as  can  improve  Ge- 
neration by  contraclion  of  its  Central  and  Original  Property  thro'  Burning- glafles, 
by  which  alfo  it  can  defiroy  ;  as  'ns  laid  Archimedes  did  the  Roman  Nivy  at  Syra- 
tufa  ;  and  we  fee  Light,  not  only  walking  thro'  Chriftal,  but  Multiplying  by  the 
Motion. 

4.  And  can  any  think  Adains  Pure  Body  (;vhilft  capable  of  Eternity)  had  not 
Left  in  it  obftruftiveto  his  Magical  Will,  for  Divine  Imployment  3  or  rather  More 
Aflifting  Power,  thanCondenfedPoncerous  Gialsor  ChriTial  have  of  oppoliuon 
or  furtherance  of  the  Solar  Raies  ? 

Was  not  His  whole  Man  fortified  by  Harmony  for  Vigorous  Operations  ? 
I,  s-  See  we  not  the  fubtle  AcoTiscf  Fire,  inftnuate  thro'  the  Fores  of  Grofs  Iron 
Pots,  to  the  evaporating  of  Liquor,  with  the  alcending  Breath  whcrcot,  (hefubtie 
fiery  Atoms  cloath  themfelvcs  and  take  wing,  till  only  Dr  'gr  uncapabie  of  Light 
be  captiv'd  in  the  Pot,  and  finally  the  Iron  become  Luiirous,  as  if  it  aifo  wiLed  no 
longer  to  be  Iron,  but  Fire  and  Light. 

See  we  not  Fiery  Atoms,  as  ca'mly  enter  the  finer  Pores  of  Silver  VeiTels,  and 
Tvith  like  facility  make  paflage  through  the  moft  exquiiite  Pores  of  <^olden  Veirels. 

6.  And  fhould  not  That  Glorious  Crefituies  B.'dy  (a  glimpie  whereof  was  ^fo- 
fes  Shining  Face  and  Wondrous  Works)  have  been  more  Potent  to  work  His 
Creators  Will,  in  His  Own  Principle,  than  theie  Dead  Inf^anccs  ? 

Confider  we  alfo  the  Healing  Emanations  from  the  Boui«s  of  the  Pifciplcs,  as 
the  Power  of  Railing  the  Dwd,  ciTf. 

7.  Sec 


Confiderations  on  the  Scope  of  Jacob  Behmen.  ^  2  5 

7.  See  we  not  the  due  aftedion  of  the  Blood,  drawn  out  of  the  Veins,  with  That  Demonfl.  s- 
remaining  in  the  Veins-  And  if  That  which  jfTued  Out  at  one  Orifice  be  kindly 

treated  abroad,  how  it  difpatchech  quick  M-jifTcingers  to  impart  the  Vertue  thereof, 
not  only  to  that  Wound  whence  it  ill'ued,  but  toa»  many  other  as  the  Body  hath 
fuffered  by. 

8.  And  ihallwe  abridge  the  Magical  Child,  of  the  kind  Afliding  Intercourfe  of . 
Its  natural  Parent,  of  what  the  riblcnt  Man,  and  Cold  Blood  is  privileged  with. ' 

9.  A  Woman,  Great  with  Child,  doth  often  Imprels  Magically  on  the  Fruit  of  Demonfi.  4. 
her  Womb  Cherries,  Strawbcmess  (^c.  things  5he  Longed  Eameftly  for,  as  well 

as  other  tokens  of  III  Created  by  her  PalTtons  of  Fear  5  others  do  Mortally  Wound 
by  their  Anguifli,  Defpair,  Z:7'c.  Others  Exait  to  exprcllions  of  Joy,  by  the  railed 
Serenity  of  the  Mother's  5piritj  as  the  Babe,  in  the  Womb  of  Elixabethy  leapt  at 
the  Salutation  of  the  Virgin  Aftf7, 

10.  If  therefore  fuch  Vigour  remain  as  the  Relique  cf  Languifliing  Magick- 
Power,  in  lb  great  a  degree  Dfad,  »nd  almoft  forgotten  ;  and  that  in  the  weaker 
^exofthe  divided  Tiniflure  of  Mortal  Man,  when  Rowledj  (hall  any  doubt  buc 
That  fufticient  Virtue  and  Majcfty  Sate  enthroned  in  Mitft,  whilft  perfcdiy  En- 
riched and  Ennobled  with  both  the  Tinftiarcs  ?  Who  was  a  Spark  of  God  s  Omni- 
potence, Divinely  to  effeft  what  His  Creator  blefled  him  to,  (viif.)  to  Multiply 
the  New  Race ,  bearing  God's  compleat  Image ,  inftead  of  the  Apoftate  Angels, 
who  by  extinguilhing  the  Kingdom  of  Love  (implanted  in  their  Creation)  had 
letloofe,  awakened,  and  introduced  into  themfelves,  the  Wrath  of  the  firftPrin- 
riple,  and  fo  perverted  God's  Holy  Work,  by  the  Wrath  of  the  firft  four  Spirits. 

11.  We  fee  an  Ability  of  Propagation  in  thellniverfal  Sperm  ifluing  at  the  Con-  Demon(f.  $. 
Audi  Pipes  of  the  three  Principles.  The  Eye  obl'erves  ic  m  Shellfiili ,  Trees,  Flowers, 

Herbs,  having  their  various  Kinds  in  their  refpedive  Seeds  with  their  Tindlures  of 
Male  and  Female  united,  or  Fire  and  Light  in  one.  And  though  thefe  laft,  the  Ve- 
getative Tribe  be  more  remote  than  the  Senfitive  ;  yet  every  one  gives  Pregnant 
Tcftimony  to  illuftrate  and  lead  to  the  mofl  Noble- 

12.  Andfliallany  think,  Man,  whofe  Original  exempted  him  (had  he  perfe- 
ver'd)  and  fixt  and  fet  him  on  high,  far  above  the  reach  of  any  the  Icaft  approach 
of  Mortality;  as  Sorrow,  Wearinefs,  Sicknefs,  Sleep,  could  admit  theDefc(fi  of 
any  thing  that  might  tend  to  impeach  his  Pferfedion  ?  Should  not  he  be  fu'ly  able 
to  perform  all  the  Parts  of  what  might  concern  the  perpetuating  his  Race,  by 
communicating  his  Heat  and  Light  as  the  Sun  doth  his.in  pure  Modesty,  and  higheft 
humble  Love,  that  his  Divine  Offspring  might  have  aflifted  in  that  holy  Paradilical 
Imployment. 

1 3 .  It  fcemed  needful  to  be  thus  Large,  to  be  a  High  and  Povi^rful  Incitement 
to  all  the  Sons  of  Mlildom,  to  fix  their  Souls  on  noble  Divine  Objevls,  by  the  Ex- 
ample of  the  Sons  of  Princes,  who  level  at  Kingdoms. 

1 4.  Let  therefore  the  Song  of  God  pity  and  pray  for ,  and  never  envy  gods  of 
clay,  who  covet  Crowns  of  glittering  Earth,  ftuft  with  Thorns,  waflit  with  Tears 
and  Blood  of  opprefled  innoCents,often  fupported  by  Fraud,and  not  feldom  blown 
off  by  the  breath  of  Curfcs  juf^ly  caus'd. 

1  i'  At  hciC  the  centre  of  Cares,  furrounded  by  ravennous  hungry  Vultures- 
I  fay.  Let  not  the  Children  of  the  Day  caff  their  Eyes  on  thefe,  nor  fuffer  therri- 
felves  to  be  encircled  and  enchanted  with  fuch  Mockeries  ;  but  fet  their  whole  • 
Hearts  on  the  Everlafting  Inheritance  forfeited  by  Adanmnd.  Eve  ^  but  redeemed 
by  the  Promiled  Seed ,  the  Humbl;  Son  of  the  Eternal  Virginity,  the  Glorious 
Lofdjefus. 

!<?.  This  hath  alfo  been  the  larger  infifted  onto  keep  u^  in  confiant  Self-abife- 
meot,  itet  every  of  us  hath  fo  Prodigally  wafted  our  Heavenly  Portion,  and  fed 

D  1  among 


2$  ConpdeYations  on  the  Scope  of  Jacob  Behmen; 

among  Swine  ,  Abandoned  our  dear  pretious  Virgin  Tmaget)f  Purity  and  Modefffi 
and  become  Shamelcis  and  Filthy  with  the-Detormity  of  the  Luflful  Beafts  that 
have  no  Law. 

Alfo  to  facilitate,  explicate  and  introduce  what  follows  j  which  is  to  Enquire 
according  to  the  Method  propoled. 


z\        CHAP.  XVIII.  Offome  Steps  hy  which  Adam  declined  towards  his 

heavy  Fall. 

I.  np  HAT  Man  having  both  Tirdures  was  perfect  Male  and  Fema'e ,  and  {q 
X     was  very  good,  hath  been  fliewcd  from  Scripture ,  and  proved  to  the 
enlightncd  Reafon,  and  dcmonflrated  to  the  very  Senfes,  though  now  they  are 
fo  dull. 

2.  Alfo,  That  Man  fliould  have  have  Exerted  his  Holy  Ability  of  Will,  and  Uni- 
ted it  to  his  Excellent  Power,  is  plain:  But  he  did  it  not,  is  as  plain,  by  negleft 
whereof,  it  was  faid,  It  U  not  good  that  Manjhould  be  alot-e,  but  a  Meet-  hdpJhouU  be 
mads  him.  Then  God  ca^  Aitm  into  a  deep  deep,  took  from  him  a  Rib,  of  That 
made  a  Woman.  What  a  ilrange  change  fee  we ,  fo  vaft ,  fo  fudden  an  AltCr 
ration ! 

3.  Was  Adim  good,  perfeft'y  fo ,  to  walk  with  Godlike  a  God,  in  a  Hea- 
venly or  Paradifical  ftate  for  ever  ?  Wants  he  a  Help  ,  by  Subftraftion  to  receive 
Addition  ? 

4.  Will  any  one  penetrate  into  this,  to  them,  or  him  be  it  faid.  Seeing  Aidm 
would  not  flir  up  both  the  Tindtures,  which  in  great  Might  were  United  in  him, 
but  would  in  this  alfo  be  an  Angel ,  to  remain  barren  as  they.  Whereas  he  as  a 
Centre  or  Fottntain,{hould  have  ftreamed  out  a  new  Race ;  therefore  the  Gracious 
Creator  let  him  deep  as  one  in  a  Swoun,  then  divided  from  him  the  Female  Tin- 
fture  and  the  leflcr  part  of  hi*^  Effence  or  Strength,  fignified  by  a  Rib,  which  is  part 
of  the  out- guard  of  the  Internal  Organs  of  Ufe,  and  therewith  built  a  She- Man. 

5.  Both  were  Holy  ,  but  Danger  of  TranfgreflFng  was  near  ;  hence  came  the 
fevere  Penal  Law,  That  they  fliouId  not  Eat  of  the  Forbidden  Fruit,  ("v/f)  That  of 
the  third  Principle,  wherein  were  the  Properties  of  Good  and  Evi),  both  of  the 
Aftral  and  Elementarv  World.  And  the  knowledge  of  both  the  Properties  was  in 
the  Fruit  J  for  he  was  to  Rule  over,  a.id  not  receive  into  himfelf  the  third  Prin- 
ciple J  the  Properties  in  it  were  divi.'ed  by  reafon  of  the  diforder  caufed  by  the  Fall 
oi  Lucifer;  and  therefore  meat  only  f.jrtheTranfitory  Creatuies. 

Now  come  we  to  the  Degrees  by  which  Man  declined. 

J,  6.  Step,  muft  be  his  not  Exerting,  Executing  and  Exercifing  the  Power  his 
gracious  Creator  inverted  him  with. 

2,  7'  Step,  was  his  Sleep.    SleeporSwouning  is  Death's  Elder  Brother,  a  Debility 

to  the  Motion  of  Senfitive  Creatures  5  an  Inability  in  a  great  meafureto  A<5lion, 
every  Inclination  to  it  is  Hoftility  agamft  an  Eternal  perfeft  iktcj  Hoih's  flcep 
fliew'd  the  Figure  of  Adams  fliameful  Sleep :  And  Lot's  Sleep  fignr'd  fomewhat 
worfe than  Shame,  as  the Confequenceof  Adams fleep \  yet  both  cfFcded by  their 
declining  in  the  third  Principle ,  in  oppofition  to  which ,  Daniel  calls  the  Angels 
ff^aichers. 

2,  8.  Step,  was  his  b:ing  divided  Dividingby  difre(flion  or  difcontinuance  of  Parts 

is  Diminution,  and  fo  Diametrically  oppofi^e  to  entirencfs,  warring  againft  Union. 

For,  if  the  Icaft  divilible  Part  be  fevered  or  cut  o£f  from  any  Body,  vraoting  the 

~  Icaft 


Conjiderations  on  the  Scope  of  Jacob  Behmen.  ij- 

leaft  degree  of  Infinity,  that  whence  it  is  diiTeclcd,  how  immenfe  foevcr,  is  mode 
Ids,  till  the  Se(5lion  do  as  really  and  locally  Re-unite,  as  before  it  feparated. 

9.  But  Evt  J  being  taken  from  Adcim,  made  her  a  Numerical  Self,  was  a  Local 
fevering  asjrruly  diftind  as  the  Fema'e  from  the  Male  of  otherCreaturesjnor  could 
the  Tinctures  re- unite  to  be  as  before  in  pure  Virgin  Modefty,  butfhe  became  no 
Reftorer,  but  a  Help  to  prevent  a  worfe  ftace  5  but  how  a  Help  may  be  demon- 
jlrated  thus. 

10.  The  ftrugling  of  the  three  firft  Forms  generateth  the  fourth,  as  the  conteft  Demonfi.  u 
of  the  two  firft  begets  the  third  j  fo  the  difcord  of  the  fourth  doth  wreftle  till  it 
produce  the  fifth  j  and  fo  of  the  reft.    This  while  they  were  in  fwect  Harmony  in 

one  only  individual  Adam^  he  might,  like  the  Sun  ,  irrefiftibly  have  diftufed  and 
{hed  his  potent  Influence ;,  but  after  one  rending ,  muft  follow  a  farther  rending 
of  the  Body.  But  a  bare  mcifion  to  divide  without  Separation(or  any  part)  of  dis- 
continuance of  I'arts,  may  be  only  fuch  as  may  ftir  up  to  Adtion,  though  not  with- 
out thwarcmg,  reludance  or  regret   which  may  farther  appear. 

1 1 .  A  Tree  partly  by  its  Iccure  fituarion,  from  (haking,  jogging,  ftormy  puflies  J^ttnonft.  x» 
or  rugged  touches    may  have  its  Mercurial  Vertue  flumbenng ,  as  Fire  in  Afhes, 

the  Sulphur  in  it  be  num'd,  and  the  whole  in  a  Lethargy :  when  by  cleaving  the 
Root  with  a  wocxlen  Wedge,  that  part  is  awakened,  and  the  contrary  qualities  of 
its Compofition,  mutually  and  gradually  excite  and  call  one  another,  till  like  a 
a  Clock-work  they  confpire  andj>"'yn  Hands  to  bring  on  their  great  End.  But 
if  the  Plant  voluntarily  confent  wholly  to  give  up  its  Will  to  breathing  out  its 
Odour  and  Fruit ,  what  need  conculfion ,  or  flafhing,  or  any  cleaving  or  dividing 
at  all. 

1 2.  And  though  this  dividing  of  AiAm  was  as  the  Lancet  of  a  merciful  Chirur- 
geonj  yet  every  Wound  of  a  Friend  fuppofeth  Ncceffity,  and  confcquently  incon- 
gruous with  the  pertedion  of  entire  Peace  and  Union. 

Though  alfotnefeDemonftrations  fpeakplaineft  after  Evm  Tranfgreflion  5  yet 
may  we  Scrutiny  by  the  Effect  into  what  occafioneth  it. 

13.  Step,  was  Aixms  Lufting  after  Eve  5  for  when  he  took  her  in  his  Luft,where      -■ 
was  then  his  Modefty,  Divine  Virginity  and  Purity  ?  The  heavenly  Virgin  with- 
draws  from  every  the  leaft  appearance  c  f  llnchaftiry  or  Inconftancy. 

14.  Step,  was  the  Tree  of  Temptation  ;  -4i4wi  having  a  little  declined  from  his      5* 
Primary  Perfcdion,  which  brought  the  Ncceflity  of  dividing  him  5  yet  reigning  as 

a  Mighty  Powerful  Son  of  the  Almightv  God  in  all  the  three  Principles  and  being 
fubjtft  only  to  God,  what  wonder  was  the  fprouting  of  that  Plant  in  Obedience 
of  his  Royal  Magical  defire  ?  which  was  fo  Potent  in  all  the  three  Prin'iples,  as  to 
any  thing  in  them  irrefiftible  What  could  hinder,  feeing  he  had  divided  himfelf 
fromhimfelf  i  but  that  a  Flant  with  divided  Properties  of  Good  and  Evil  ihould 
put  fortti  its  Fru't  in  the  third  Principle ,  and  oifer  it  ielf  to  the  touch  and  taft 
of  him,  who  wa?  immediate  Lord  both  in  Right  and  PoffjfTijn,  in  and  over  the 
fame  third  Principle. 

I  J.  Step,  was  Ere,  who  being  lefs  than  the  half  of  the  new  Enthroned  Prince,     6, 
and  curioufly  ry:ng  the  "air  Form   and  charm  d  by  the  Serpent'*;  lubtle  Rheto- 
rick   T.x»k  andFatof  is,  as  alfo  then  did  Adam^  feeing  that  the  fell  not  ini''ar.tly 
Dead,  which  imreduced  fuch  an  Ample  Fall,  as  at  which  the  Heavens  bluftj,  the 
Earthquakes,  rhe  Dark  World  dom.ineers- 

i^  For  Adams  firft  Principle  confifting  of  the  four  firft  Forms  ,  bv  the  Depar- 
ture of  the  Luftre  of  the  fecond  Principle  of  Love  and  Meekrefs,  Peace  and  Joy, 
became  Dreadful,  and  full  of  AnguilTi.  And  his  third  Principle  became  Dark 
and  Opake  ;  his  Strength  became  Bones,  hisTmdure  mpartexnnguifli'd,  the  reft 
of  it  became  Bcaftial,  Mortal,  and  the  Properties  of  it  became  Encnucitious,  then 

mud 


iS  Conjiderations  on  the  Scope  of  Jacob  Behmen. 

maft  he  have  Gutcs,  and  a  Draught  to  ejed  the  Putrifying  Elemental  FooJ.  The 
Aflral  World  alio  drew  and  inclined  him  s&  their  various  wrcHling  got  predo- 
minance. 

17.  The  Tree  and  Fruit,  was  no  betternor  worfe  than  what  we  have,  but  alike 
uniuitable  to  him,  as  Hot  or  Cold  Poifon  is  to  us:  Th;ii  Fallen  State  as  fadly 
alter 'd,  as  if  a  Man  who  ihould  Rule  over  the  Beads,  fhould  (as  Neoucba.dnt^'^ar) 
have  a  Beaft's  Heart  and  Organs  given  him  j  for  they  rfgaided  nor,  that  trom 
TaiHng  of  it,  God's  ^e^'ere  eameft  Command  had  inhit»itcd  and  forewarned  them. 

18.  For  the  Food  ordained  for  them  had  the  Properties  in  Perfe<5t  Harmony  j 
no  Curfe,  MortaUty,  Sicknefs,  Sorrow,  Care,  .-^ain,  rwt  the  leall  appearance  of 
Evil,  but  of  the  One  Holy  Element  pairely  Para.nfical,  avQ  whcreoT  They  might 
be  able  to  live  ecernally.  It  was  the  Quince/Tcnce  and  Divine  Word  fubftanciatcd, 
fuch  as  feeds  the  BlefTed  in  the  Refurre<a;ion. 

^  They  were  not  to  have  known  Evil  and  Good  in  the  Root  of  them,  divided  as 
hath  been  laid.  Yet  tho'  the  Experimental  Knowing  it  were  deflruftive  to  them, 
it  is  deilrudlive  to  us  to  be  ignorant  of  it. 

19.  As  a  Traveller,  obferving  the  Difafter  of  another  (who  contemning  warn- 
ing) ioU  his  way  and  himfelf,  unwarily  induced  and  Grayed  with  him,  is  Now 
highly  concerned  to  know  the  Aberrations,  which  his  111  Leader  ihould  not  have 
known,  that  he  may  extricate  and  cilentangle  himfclf,  retrieve  the  Milcarriage, 
and  lliun  the  Precipices  and  Perils  fo  fatal  to  his  foierunncr. 


3.  CHAP.  XIX.    What  FaUen  Mans  Eflate  tcoa  by  the  Fall. 

i*  T^H  E  fecond  Principle  being  the  MajeiHck,  Sweet.  Divine  Love,  Meek  Light, 
X     and  theChaft  Virgin  of  God'^s  Wifdom,  wss  withdrawn,  and  he  left 
dead  as  to  it. 
2,  I.  His  Soul,  tho*  it  had  loft  the  Divine  Life  of  Pure  Angelic^  Modeft  Love,  yet 

being  out  of  the  Fountain  Spirits,  was  incapable  ot  DifTolution,  but  muft  ever  re- 
main Its  own  ftingirgFire,  and  its  own  Anguilh,  without  poflibility  of  enkind- 
ling the  Light. 

X  ForNowhadhe  the  Introduced  Enmity  there,  and  the  four  Original  Foun- 
tains of  Binding,  Attracting,  AnguiQi  and  Fire,  whereof  his  Soul  (as  to  ics  firft 
Principle)  was  originated  and  made,  ftood  in  irrcconcileable  Ennity  as  to  any 
Power  remaining  m  Adim  to  compofe  them  j  Thcfe  Contrarieties  ( like  Mur- 
therers)  miglit  well  be  Thofe  of  whom  C^tn  was  after  afraid. 

2.  3 .  His  Body  (like  That  of  the  other  Creatures  in  the  third  Principle  of  which  it 
was)  became  fubjeded  to  the  Aftral  Evil  Influences,  and  to  the  Divided  Proper- 
ties of  the  Elements,  which  had  power  to  impofe  the  Necelfity  of  Pain,  Sicknefs, 
Want,  continual  Danger,  tranfitory  Mutations,  Mortality  and  Putrifaftion,  till 
Man  Ihould  return  tothepuft  which  he  was  come  to  be :  And  that  every  part, 
the  Aftral  and  Elementary,  were  fallen  back  or  receded,  and  Thofe  parts  refu- 
med  into  its  own  feveral  Ather,  Principle  or  Receptacle,  like  other  Beafts, 

3.  4.  And  while  he  was  Toiling  under  his  Evil  Influences,  loads  of  Sin  and  the 
Curfe,  he  might  (like  the  tame  Beafts)  feed  on  the  Food  they  did  eat,  of  Roots, 
Herbs  and  Fruits,  wherein  were  the  Evil  and  Good  Properties  j  and  he  might 
(like  the  wild  Deftroymg  and  Ravenous  Beafts,  Fowls  and  Fillies  of  Prey)  kill  and 
feed  on  the  tame,  and  live  in  Fear  and  hoftile  Enmity  with  his  fellow  deftroyers, 
who  bear  the  Image  of  the  Dark  World. 

4*         J.  He  ought  alio  (till  his  Afiral  Revoluuon,  or  other  Evil  had  given  cxtream 

Date 


Confiderations  on  the  Scope  qf  Jacob  Behmen.  2^ 

Date  and  Period, to  his  Accurfed  Dying  Life)  have,  (like  other  Beaf.s)  generared 
his  Children,  having  Now  the  Members  ('Monuments  of  Sin  and  Shame)  hung 
on  him  for  Propagation.  And  Thofe  his  OfF-fpring  fhould  inwardly  have  been 
Devils,  and  outwardly  Bea As,  according  to  the  third  Principle.  Yea  and  what 
could  have  hindred  but  Thc-ir  Bodies  fliould  have  been  conformed  to  the  Image  of 
the  icveral  Realms  here,  whereof  Their  Minds  had  the  Nature,  Affedions  and  Qua- 
lities, as  of  Dogs,Goats,  Foxes,  Swine,  Bears,  Wolves,  Tygers,  Vipers,  Serpents, 
Toads,  Lions,  C;7'<:.  And  to  have  had  no  other  Refurredion  than  thole  mifchievous 
odious  Animals,  by  Thcii-monftrous  Idea's  to  bear  the  Image  of  the  Dark  World's 
Properties. 

6.  Whither  Fallen  Man  was  hurrying,  may  farther  appear,  by  fome  notorious 
confequences  of  our  Defeftion. 

1.  The  Americans,  in  many  parts  (likeBcaffsof  Prey)  devour  RawFlefhj 
fome  yet  worfe,  eat  the  Flefh  of  Serpents,  and  other  unclean  Creatures  3  fom« 
cJfcwhere  faid  to  be  Canibals- 

2.  It  is  by  Geographers  ob'erTcd  the  Tartars  to  be  fo  far  Dogs  and  Catsj  that 
They  are  born  blind,  and  till  five  days  cannot  fee  plainly. 

3.'  The  Dark  World,  or  firft  Principle,  hath  arrefted  the  Africans,  conforming 
their  very  out-fide  by  a  black  hue  to  their  Evil  Natures. 

7.  SodidtheAlhingency  ratifying  the  Covetous  Will  oi  Lou  Wife,  prevail  to 
a  terrible  exti  earn,  fo  as  to  fix  her  a  Pillar  of  Salt. 

As  did  the  fame  Principle  of  Bittemefs,  Angui(h  and  Fii'e  confume  Sohm. 

8.  It  is  oblerved  by  uncontrollable  Authors,  That  the  Devil,  Ttho'  fo  crude 
and  unfuitable,  direful  a  Companion)  hath  Cby  Infernal  Sophiffry)  u(ed  fome 
unhappy  Elementary  Compounds,  wherewith  he  hath  difmaily  and  fatally  co- 
habited with  luftfuL  beaftly,  filthy  People  of  both  Sexes,  whofe  Senfuality  coupled 
to  their  Sinful  Defires,  had  deformed  into  hislrruge;  fo  that  he  hath  carnally 
cooperated  to  the  lateing  their  obfccne  dccrepid  Lulls. 

9.  Not  only  Thus  as  above,  but  we  had  a  concurrence  to  Generate  a  Race  of 
Human  Forms,  Incarnate  Devils.  Cniltlren  They  are  faid  to  be  (no  doubt)  of 
Darknefs,  and  literally  of  Their  Father  the  Devil- 

10.  Such  was  That  call'd  a  Succubi  \yife  to  a  Gentleman  in  Germany,  concern-  Mirt.tmher:, 
ing  whom  ^obn  Frederkli  (then  Prince  Eleftor  of  Saxony)  defired  Liitbirs  Opinion,  Colloquies. 
who  judged  it  a  Devil  5  defiringthe  Prince  to  note  heedfuUy  what  That  OtF-lpring  chap.  ??. 
would  demonflrate  themfelves. 

ir.  Perhaps  the  Old  Enemy  (who  once  ufed  the  Serpent  j  m%ht  in  the  above 
Story,  (to  prevent  the  horror  of  his  own  Approach,  and  cffcO:  his  uricouth  Maehi*- 
nations^  imploy  fome  Tcrreftrial ,  Aerial  or  Aquailrifli  Creature,  wherein  to 
unite  himfelf  to  one  whofe  Sins  had  depraved  and  fubjedted  to  fo  bafe,  perillous 
and  prot^.tgious  a  Confortihip. 

11.  There  were  in  LHc'rer's  time  fome  Abjedl  Produi5ti(MTS  in  Saxony  call'd  f^//- 
crops  or  Suppopui  (with  us  Chan?,elings)  One  of  Them  Luther  faw  at  J):{fuw ;  it  did 
eacas  much  as  twoThr^iiliers,  another  fuckt  fix  Nurfes  dry  ;  if  any  thin^IlJ  hap- 
pened in  the  houfe,  would  laugh  and  be  joyful,  but  while  all  went  Well  would 
cry  and  be  verv  fad. 

I?,  Such  was  the  Transformation  of  Nsbucbudr.enart  that  his  Hairs  were  as 
Birds  Feathers,  and  his  Nai's  as  Claws-  '  , 

14.  Huch  aSubj;6lio;i  hath  our  Elementary  Stru(flure  lapfed  into  by  the  Fall, 
that  it  mav  a<; reaKy  be  T-anfforme.i  as  an  imburnc Eaithen  VelTsl may:  And  that 
tho'  ufually  by  confent  of  the  Will,  as  in  Witches. 

I  i  Yet  may  it  alio  be  fbmetimes  without  coii^ent,  and  by  the  Arch  Enemy  be 
impofcd  on,  as  was  the  Woman  at  IfeMchy  who  in  a  Coniliwt  of  fifteen  cr  fixteen 

hours 


JO  Confi derations  on  the  Scope  qf  Jacob  Behmen". 

hours  was  Transformed  into  That  of  a  Calf,  her  Hands  and  Feet  bent,  and  liie 
Horns  or  Hoofs  j  her  Tongue  rough  and  dry  ;  her  liody  coid  and  fwoln,  yet  her 
Scul  found  to  be  fafe,  and  her  Body  by  Prayer  Reftorcd  to  its  Human  Form. 

\6.  Ma -1  became  vain  in  his  Imagination,  and  his  fooliih  Heart  was  darken- 
ed. T  ic)  v.erc  Woilhippers  of  Angels,  of  the  Hoft  of  Heaven,  of  Devils,  of 
Brute  Treaiures.  ot  oa:  lick  as  in  E^y:t.,  of  Stocks,  Thingi  almoft  incred  bleto  us: 
That  Rati'-nsl'^reaturcsfhould  mak^  Treu:  Hope  and  Confidence  to  be  in  Irra- 
tioliaL  till  wcicfledi  o.;  all  Nations  in  T hi >  ^g-  pretenuing  Improved  Skill  and 
KnowledgCj  y  e:  ftiil  uo  place  Thcir  Confidence  in  Money. 


CHAP.  XX    Of  Wzmi-tcoveryi,    how  he  was  he'ped  again  hy  Chrifi; 
and  by  what  wonderfnlway  and  met  hud  Rede  f^pt  ion  was  &  is  wrought. 

i-\l/'HO  is  fufficient  to  tell  This,  what  V-flel  may  carry  This  Treafure?  It  was" 
f^udicd  bv  the  Holy  Ange.s,  is  LheOniament  of  Heave  i,  will  be  the  Song 
in  Ecemity.    It  is  the  lum  of  wnat  the  S;.int  of  God  hath  been  dictating  to  the 
Prophets,  pointirg  at  by  the  L  aw  and  Ceremonies    proclaiming  by  the  Apoftlcf 
and  Sai'^ts  in  His  Word  in  the  Mouth  of  all  his  S:rvants  thro'  all  Ge  icrations. 

2  Now,  tho' none  can  fay  how  high  the  eighth  Sphere  is,  much  lefs  the  Infi- 
nity beyond  or  without  it ;  yet  every  one  can  meafure  his  own  heighth,  being 
really  part  of  it.  So,  as  far  as  can  be  rea  :hed  by  So  vile  a  Nothing,  fome  particle 
of  the  Abyfs  of  Grace  may  in  Childifti  Simplicity  beftammer'd  out,  and  haply 
fome  A fiiilance  given  to  Such  Inquirer,  whole  Inward  Senfcs  (hall  be  opened  in 
any  degree  of  aprncfsto  the  Sublimity  of  the  Macter,  and  whofe  Spirit  fliall  be 
Humbled  and  held  back  to  the  lowly  manner  of  exhibiting  the  fame. 

3.  All  Knowledge  not  leading  us  Humbly  towards  Jefus  Chrift  is  Ignorance, 
and  compared  with  the  Light  fct  up  in  us  by  Him,  is  Black  nefs ,  with  the  Vertue 
of  it,  is  Dung  ;  with  the  Holinefs  and  Puriry  of  it,  is  Filthinefs  j  wirh  the  Order 
of  it,  isConfufton  and  Amufemcnt  of  Spirit  j  with  the  Utility  of  it,  is  mccr  Lofs 
of  precious  Time. 

4.  Wehavein  the  precedent  Difcourfe  beheld  the  direful  (hameful  Stztt  Adim. 
declined  into  by  the  Lofs  of  the  Divine  Virgin  of  God's  Wifdom,  with  whom  he 
fliould  alwaies  have  lived  in  Purity,  Modefly,  and  Perfection  of  Love :  Who  whilfl 
he  flood,  hi?  Soul  was  oftheM'ght  of  Eternity,  his  Spirit  of  the  Pure  Majef^ick 
Divine  Light,his  Body  out  of  the  One  Holy  Element  more  Noble  than  fcven  times 
Refilled  3old,  as  the  Shining  Sun,  and  capable  to  endure  in  Eternity. 

5  But  Sin  marr'd  all,  his  Holy  Body  degenerated  as  from  Celeftial  Chriftal  to 
Putnfying  Carrion,which  muft  know  DilTolution,  and  for  any  Power  remaining  in 
him,  muft  have  returned  to  the  Divided  Elements,  without  hope  of  Recollcdion 
and  Reiur:e  ijon.  Which  might  caufe  fome  of  the  Antients ,  who  (better  knew 
what  the  body  is  come  to  be,  and  what  Principles  and  Elemei^ts  compounded  of, 
than  what  at  firfl  ir  was,  much  lefs  what  the  Merciful  Creator  was  aSout  for 
Reftoring  his  Loft  fmage  :  It  might  ftrongly  fway  fome  Wi'e  Men  in  feveral  Ages) 
to  laugh  at  the  Novelty  of  the  Refurrc<5f  ion,  as  did  the  Athenians. 

6-  The  Gracious  and  Merciful  Creator  pitying  His  Undone  Creature  of  Love,to 
His  Own  Precious  difappearcd  Virgin  Image,  having  no  motive  firom  any  want  in 
Him  of  His  Creature,  nor  any  worth  in  the  Creature,  nor  any  ability  remaining 
in  His  '^reature  to  help  Himfelf,'  but  of  His  Own  Only  Meer,  Free  Grace  and 
Goodneis,  His  Tender  Bowels  of  Infinite  Love  wherewith  His  CompafTions  were 
enkindled,  did  fct  Infinite  Power  and  Wifdom  on  work  to  fupplant  the  Serpent 

in 


Confiderations  on  the  Scope  of  Jacob  Behmen.  ^i 

in  Man,  by  reimolanting  again  ti.e  Dear  Bride  of  I'urity  and  Modtily  to  whom 
jidam  was  at  firft  Married,  but  had  adulteroufly,  cauflcfly'and  fooiilhly  left,  ha- 
ving treacheroufly  cbaadoned  himfelf,  and  becaken  to  the  Divided  Properties. 

7.  God  in- fpake  again  the  Ingrafted  Word,  laying.  The  Seed,  of  the  IVoman  JhiU 
breal(  the  5*.  rpen-s  Had  j  which  Word  fo  reimplanted  was  like  a  fpark  of  Fire 
falling  intoTmder  J  or  like  Seed  fown ;  or  like  Leve.i  hid  in  three  mcafures  of 
Meal ;  for  it  was  a  Living  Tower,  a  Speaking  Witnefs.  It  was  call'd  the  Lamb 
flain  from  the  Foundation  of  the  World,  the  Powerful  Love  of  Jefus  Chrift  the 
fecond  Perfon  of  the  Trinity,  who  by  That  Power  of  Love  fiUeth  all  places  in 
the  Heavens  and  Earth  in  His  Own  Holy  Principle,  and  This  Love  is  Jefus  Chrift 
Himfelf. 

8.  The  fecond  Mam  znd  Holy  Seed  did  not  only  come  in  the  Fulr.efs  of  Time 
into,  or  in  the  V/omb  of  the  Virgin  Mary  when  He  took  Ficfti,  but  then  at  the  in- 
ftant  of  Aditns  Fall  at  the  Father's  in-fpcaking  did  implant  himlelf  to  overthrow 
the  work  of  the  Devil. 

9.  And  ftood  at  the  Door  of  ^i^wand  Eve,  andalwaies  /?andeth  at  the  Door 
of  every  Child  of  Theirs  ever  fince,  none  excepted  in  the  Light  of  Their  Life, 
Preaching  Salvation,  and  with  the  Mighty  Power  of  the  Holy  Ghoft  reproverh  Sin, 
convinceth  of  Righteoufneis,  judgech  Difobedicnce,  and  warneth  all,  more  or 
lefs,  of  the  Judgnent  to  come. 

10.  This  Living  Word,  or  Word  of  Life,  hathcaird  it  felf  by  feveral  names,  for 
all  names  arc  in  it.  It  is  the  Refiners  Fire,  a  Light  Ihining  in  a  Dark  place,  Emmx- 
ruel^  The  Saviour,  The  Hope  of  ifrael.  The  Rock  ot  Agjs,  The  Redeemer,  Love, 
Wildom,R)ghceoufners,The  Holy  1  hing.  Life  Eternal,  where- ever,and  in  whomfo- 
ever  Obedience  is  yielded.  Itisof  invincible  Strength,  will  any  lay  hold  on  it  .> 
brings  irrefiftible  Arguments,  will  any  lay  them  up  in  their  Hearts  j  uninterrupted 
Peace,  will  any  fitftul  under  its  Counfels?  His  Weapons  can  neither  be  warded 
nor  blunted ;  His  Dcfenfives  arc  impenetrable. 

1 1.  The  Word  replanted  in  Adzm  and  Eve  after  Their  Difobedicnce,  is  call'd 
tn  Ingrafted  Word,  tho' it  was  carried  downward  chiefly,  or  m.oft  vifibly  inthe 
direft  Line  thro'  Seth  to  Enoch,  who  was  in  the  Sabbath  as  the  Seventh  Day ,  of 
whom czmc  ^fet  ufdUh,  who  (as  the  longeft  Liver  recorded)  figured  Eternity, 
yet  was  the  fame  in  Them  as  a  Priefthood  to  be  Leaders  and  Scars  to  Their  Bre- 
thren; The  fame  Principle  being  (with  lefs  Brightnefs)  in  others  alTo;  fjr  nei- 
ther is  the  Sun  vifible,  but  to  Them  who  have  a  Receiving  Power  :  So  nor  were 
therein  ofMankind  wholly  Blind,  but  had  Their  Taents  entruftedto  Them.  And 
this  Line  of  the  Holy  Seed  were  as  the  Lord's  Candlcfticks  and  Lamps,  whereat 
others  were  to  enkindle  their  weaker  Lights- 

1 1.  It  may  be  noted  that  the  Heathen  have  all  of  Them  the  Gofpel  more  or  lefs 
obfcurely  Preached  in  them-     For  a«  they  without  the  Written  Law  do  the  things      .  ( 
contained  in  the  I  aw ;  fo  do  they  without  the  Written  Gofpel  partake  of  the      ' 
Mercy  publiihed  by  the  Gofpel- 

13.  That  is,  beirg  confciousto  themfelves  of  their  Faults,  yet  find  (by  the 
Smiles  of  the  Heaverw  in  the  Fruitful  Seafons,  and  in  the  fuitablc  Produdions  of 
the  Earth )  that  they  receive  Good  for  Evil,  whicn  is  the  Vertue  of  the  fecond 
Principle  or  Cofpel  written  on  the  whole  Creation.  N  Kwith -landing  all  which, 
if  they  harden  their  Hearts  they  become  Sinners  againf^law  and  Gofpel,  the 
Law  written  in  their  Hearts,  and  the  Gofpel  fhinmg  in  the  Light  of  their  U  'der- 
ftandinzs  fo  conrpi.uoufly,  that  tho'  fome  of  Them  Laugr  ed  at  the  news  of  the 
Rciurredion,  we  hear  Them  lerious  at  the  tvdings  of  the  Judgment  to  come,  ha- 
ving every  Os  ic  o^  Them  a  Self- condemning  Judge  in  his  bofom. 

1 4.  Love  is  ftro'g  as  Death,  but  This  Lov;  is  much  ftronger,  only  Sin  and 
finally  Impenitent  Men,  Hell  and  Devils  jud^e  themfelves  unworthy  of  it.    But 

E  This 


'J  t  Conji derations  on  the  Scope  of  Jacob  Behmen. 

This  hath  knockt  at  the  Door  of  every  Sinners  Heart,  and  cryes,  How  long,  ye  fmple 
Ones,  will  ye  Lave  Folly  and  Scornirg,  and  Hits  your  crrn  Mercies  ? 

I  f .  Abel  and  Seth  had  the  Hearing  Ear ;  in  thac  Line  it  moft  eminently  defccnd- 
ed  by  a  continued  Succeflion  thro' ail  Generations,  yet  fometimes  thro'  very  dirty 
Channels ;  for  tlio'all  were  luch  till  This  Seed  took  Root  in  fome,  and  bare  Para- 
difical  Fruit,  and  made  them  fit  for  the  Maftcrs  Table  5  yet  fome  were  much  more 
foul  than  others. 

a.  He  enters  into  Foul  Hearts,  tho'  himfelf  be  fo  High  born,  and  Purity  it  felf, 
tliat  parting  into  Foul  vhces  cannot  be  defiled,  but  as  a  Refiners  Fire  not  compre- 
hended by  the  Drois,  which  yet  it  purgeth  away.  A  work  only  pofliblc  to  Omni- 
potence. 

A  few  Confiderations  of  that  which  fhall  be  the  Wonder  of  Eternity  follow. 


CHAP.  XXI.     Of  the  Jncitrrjation  of  the  Lord  Jefus  Chrifl: 


I. 


1. 1 T  ought  Attentively  to  be  pondered^  that  when  the  Fulnefs  of  Time,  or  Limit 
1  of  tne  CoA'erant  was  come,  Jefus  took  Man's  whole  Nature  cf  thr  Virgin 
M,try ;  but  inafmuch  as  ihe  was  the  Daughter  cf  foachim,  and  Jnnay  and  of  Eve, 
ftiQ  could  not  be  totally  a  Virgin  of  Parity :  Who  can  brir.g  a  clean  ihipg  out  of  An 
unclexn}  r.ot  ctic. 
a.  2   That  Jefus  Chrifl  neither  came  into  a  Clean  VefleL  nor  took  a  Pure  Nature 

onHim,  but  made  the  Veffei  Clean,  and  the  Polluted  Nature  to  become  Pure. 
The  mifunderflanding  of  which  cauled  the  Coliiriditm  to  render  to  the  Virgin 
Mary  Divine  Worfhip. 

3.  _  3-  We  muft  know,  that  when  our  Redeemer  took  our  Nature  on  him.  He  took 
it  out  of  all  the  Virgin  Mtirys  EfTences  ;  as  well  thofc  of  her  Soul  given  her  out  of 
the  fir  it  Principle,  and  thofe  of  her  Spirit  given  her  out  of  the  fecond,  as  thofe  of 
her  Body  out  of  the  third  Principle.  All  which,  Soul  Body  and  Spirit,  were  pro- 
pagated by  her  immediate  Parents,  ^oac-'im  and  Akju. 

4.  4.  We  are  to  know,  the  Lord  deftroyed  not  Thofe  Eflences ;  for  He  Came  not 
to  deftroy,  but  took  them  as  they  were.  And  by  the  Divine  New  Man  which  Ua 
iM-ought  with  Him,  and  which  Kimfeif  was,  Refined  and  Sandified  them,  in  them 
to  work  Their  and  Our  Eternal  Salvarion, 

y.  s-  We  cannot  fay  there  was  no  Evil  in  the  Root  of  the  EfTences  He  took  from 
the  Virgin  Mxry^  as  was  mentioned  above.  But  his  Divine  Conception  Exemp- 
ting Him  from  any  the  leaft  Impreffion,  Stain  or  Spot,  did  illu.^rate  and  clarifie 
them.  As  Fire  doth  Tron,  the  Tindlure  doth  Metals,  or  the  Sun  Tranfmutes  the 
Harfli,  Sour,  and  111  Properties  of  Fruits. 

g^  6.  We  are  not  to  doubt  whether  the  Lord  took  a  Human  Soul  from  the  Virgin 
Or  no,  about  which  many  have  erred ,  for  how  elfe  had  the  EfTences  of  Our  poor 
Captivated  Souls  been  refcued  j  had  not  the  fecond  Ad^m  as  truly  afTumed  a 
Human  Soul,  as  that  whereof  the  fini  A.-!am  confined  ?  It  was  Our  Souls  that 
had  Sin  and  Death,  and  were  to  be  Redeemed ;  fo  Cur  Gracious  Lord  made  His 
Soul,  which  wasalfo  a  True  Human  Soul,  the  Offering  for  Sin. 

7.  7,  Nor  need  we  fear  that  the  Lord  took  not  Our  Mortal  Flefh  and  Blood  on 
Him,  but  brought  Heavenly  Flefh  in  His  Conception,  and  only  Heavenly  Flefh  j 
for  He  took  alio  Our  True  Body  or  Flefliand  Blood  on  Him  from  the  Virgin  Mary  3 
He  took  our  Weak  Infirm  Body  fubjefted  to  Paffions  of  Hunger,  Sleep,  ^^c, 
wherein  lay  Wrath  and  the  Curie,  ail  which  He  bare  with  the  Sufferings  incident 
thereunto,  as  Temptations,  Scourgings,  Reproaches,  Picrcings,Crucifying,Angui(h, 

Deaths 


Confiderations  oh  the  Scope  0/ Jacob  Behmen.  j> 

Death,  Burid.  And  railed  the  Self-fan;!e  Body  which  gives  us  aflurance  of  our 
Refurredion,  and  opens  a  Door  for  the  Body  (tiiough  now  Mortal)  to  partake 
with  the  Soul,  Eternal  Life. 

8.  Wc  arc  to  know,  that  our  new  Bodies,  will  be  the  fame  very  true  real  Bodies     8* 
we  now  nave,  and  not  other  Bodies ;  thoiigh  not  confifting  of  Accidents,  not  pal- 
pable, yet  fubftantial,  as  is  mamfeil:  by  what  follows.     - 

9.  The  Mutations  in  Nature  are  no  deftrudion  of  Bodies  i  as  a  Grain  of  Wheat  Demovfi-i. 
being  fown,  palTech  fevcral  Mutations,  yet  is  ftill  the  fame.    For  whereas  at  firft 

it  difs.  It  is  only  by  the  Separator  refolved  into  the  divers  Kinds  of  its  own  Com- 
pofition,  that  it  may  be  capable  of  Commixture,  and  Unite  affimilated  Bodies 
to  it,  arid  fo  eolleft  cncreal'e  of  Muter,  which  it  admits  in  no  greater  Proportion 
than  to  be  the  Father  and  Mother  of  all  it  felf,  and  ai'.gment  and  niHltiply  it  felf 
by  i  yet  ftill  is  Wheat,  though  hath  the  Increafe  of  Quantity  of  many  Grains  of 
Wheat ;  as  an  Oak  is  but  an  Ac:orn  improved. 

10.  Nature  in  orderly  Motion  goes  forward,  and  will  not  return  into  its  My-  Demnft.  z, 
ftery  by  the  Steps  it  went  out,  till  it  hath  eompleated  its  Circulation.    You  may 

as  well  return  the  Sun  Eailward  over  us,  as  make  a  Frnic  become  a  Tree ;  but  in 
its  orderly  Motion  ;  firft  into  a  Fruit  and  Seed,  then  is  the  new  one  the  old  re- 
newed, rather  than  another.  So  is  the  new  Body  (though  Glorious)  not  cxiflciit, 
but  by  the  dying  of  the  old. 

I  r.  As  Mam's  Fall  made  him  not  another  Man,  but  was  ftill  the  Self- fame,  in  Demorfl.  3. 
another,  a  Monftrous  Image,  as  we  alfo  are  deformed  by  that  direful  Fall :  So  the 
Lord  Jcfus  raifing  up  his  own  Deaf!  Body,  and  cloatVat'g  i:  with  Glory  and  Im- 
mortality, and  thereby  giving  us  a  Refurrciflion  co  be  hkehim,  doth  not  make  us 
to  be  other  Men  than  now  we  arc ,  with  lols  of  our  Mv>riH:roiity  and  Accefs , 
and  recovery  of  the  Glory  we  were  created  in ,  and  is  by  Him  gracioufly  purcha- 
fed  for  iis. 

12.  We  are  to  know.  That  the  lord  JefusChrift  when  he  afTumed  Flefli  and      ^. 
Blood  in  the  Virgins  Womb,vvas  then  not  only  there,but  then  alfo  late  and  rcigiied 
in  the  whole  infinite  Abvfg  of  the  Father. 

I  ?.  We  are  alb  to  know,  That  af  er  the  Divine  Nature  or  Infinite  Godhead  of  j  q. 
Jefus  Chrift  had  alli^med  the  Humane  Nature,  He  remained  t;;c  iclf-fame  unmixed 
Glorio<is  fecond  Perfon  as  b;fore.  And  yet  that  by  takmg  the  Humanity  from  the 
Virgin  3f  jry,  He  really  became  w  hac  he  was  not  before  ;  (y/^.)  a  real  Son  of  Man, 
with  a  ti  ue  Humane  Sotsl ,  ^0dy  and  Spirit ,  as  we  are,  and  capable  to  Suffer 
and  Die. 

14.  We  are  to  know,  the  Ftumane  Nature  or  Creature  in  the  Afcentionand  'u: 
Glorification,  wss  not  fwallowed  up  by  t  ie  Divine  Nature,  as  a  flaracof  aCandle 
^  by  the  Sun  extinguiilVd  5  But  the  Humane  Nature  now  Glorified ,  remains  for 
ever  a  Glorified  Body  J  being,  the  iamefrueinsIiVjdualHum.ane  Nature  or  Man, 
which  was  Crucified,  Dead,  Buried  acd  raifcJ  up  by  his  Almighty  Power,  as  the 
firft  Fruit.  Original,  and  Author  of  the  General  Refurrciflion. 

I  <; .  Thit  the  Lord  Jefus  Chrift,who  in  the  Womb  of  the  Virgin, became  as  truly  j  j_ 
a  Man  as  we  are,  who  have  nur  Souls,  Sjnrits  and  Bodies  propagated  by  our  im- 
mediate Parents.  Yet  that  befidesthe  infinite  Dignity  of  his  Almightinefs,  as  the 
fecond  Perfon  and  S-onof  God  by  Eternal  Geneiation,  which  united  Himlelt  to 
His  cr-ated  Humane  Soul,  Spirit  and  Body.  Hay.  befides  all  this.  He  was  the 
true  crca'-ed  Son  of  God  ,  and  fo  was  a  true  Heavenly  Man,  and  a  Virgin  of  Holi- 
nefs,  Pupty  and  Mode^y  ;  And  fo  begotten  by  the  HolyGhoft. 

16.  In  which  refpeft  He  was  no  Son  of  Man  (even  as  neither  was  the  firft  Aduw) 
but  as  truly  ti:e  Son  of  God  by  Cre^ition,  as  with  refped  to  H;s  Godhead,  He  was  pr^^  2.  7. 
by  Eternal  Generation.    And  though  the  words,  Thou  art  miSw,  this  day  i  have  ^^y'^  '^  * 

E  i  bigmen    "    ' 


34  Conjiderations  on  the  Scope  0/ Jacob  Behmen. 

hegottenthee  may  be  urr^erfl-oodof  the  Eternal  Generation ;  for  the  Father ccafeth 
not  to  bepet  Hi  Ercrnal  Son  from  Eternity  and  in  Erernity  j  yet  the  words  may 
well  he  applicable  to  tlu's  Heavenly  Humanity,  iv hereof  both  Vivid  and  Paul 
fpe^.k 

17  But  beranfe  this  nth  Note  laft  aflcrted,  is  hard  to  be  underftood  fince 
Mar'sFa!!;  pirtlv,  becaufe  it  is  offoNoble  Extradlion,  and  feeming  to  be  of  fo 
rare  mention  m  the  Holy  Scriptures,  fo  remote  from  S.nfe ,  and  Man's  dull  Ap- 
prehenlion,  of  'b  excellent  Nature,  and  fo  highly  profitable  and  advantageous  to 
be  known-  Alio  chat  the  penetrating  into  the  Knowledge  of  it,  requires  Divine 
Wihlom.  enlightncd  Underflandirg,  it  calleth  for  higheft  Attention.,  as  that  plainly 
teaoheth  the  Way  GoJ  took  and  flill  taketh  for  recovery  of  loft  Mankind.  It  is 
farther  clear'd  by  what  follows  5  more  elpecially  by  the  following  Fag.  12.  in 
Chip.  22. 

13.  1 8.  We  ought  to  know  that  the  Divine  Subftance  which  United  to  it  the  EfTen- 
cesofthe  Humane  Soul  in  M^r^^  came  not  thither  defending  from  the  higheft 
Heaven,  or  groat  L  >ca.  Diftance.  But  the  Word  which  God  infpake  again  in  Pa- 
radice,  imaging  it  Self  in  the  Light  of  M^n's  Life,  and  waiting  in  all  the  Holy 
Men,  being  the  Word  of  Divine  Wifdom  ,  out  of  theTinfture  of  the  Holy  Ele- 
ment, which  is  every  where,  and  pure  before  God  5  that  Word,  took  to  it  for  an 
Eternal  Propriety  the  Eflences  of  Man's  Soul,  in  and  of  Maries  Virgin  Matrix  Not 
entring  in,  but  unlocking,  ingenerating  and  unQiutting  what  Adam  had  bolted  up 
in  Death. 

14.  19  That  though  this  Word  were  not  the  Almighty,  fecond  Perfon  of  the  Tri- 
nity 5  yet  was  it  the  Word  of  Wifdom  which  Aiim  turned  from,  and  in  difobey- 
ing  it,  he  and  we  all,  rebel  againft  God  more  immediately  than  if  we  ITiou'd  ftub- 
bornly  rcjs(5t  the  Command  of  an  Angel  of  God.  This  Word  of  Divine  Wifdom 
is  a  Virgin  of  Purity,  and  here  became  the  Bride  to  the  Humane  Soul  j  for  as  the 
Soul  had  the  Tincture  of  the  Fire ,  This  brought  the  Tindure  of  the  Light,  and 
the  Uniting  of  the  Heavenly  Image  of  Purity,  to  the  Image  that  was  Impure,  did 
Tinfture  the  Fire-Soul,  and  both  became  one  Seif-i'ubfifling  Eternal  Man. 

If.  20.  We  are  alfo  to  know,  That  forafmuch  as  the  twoTindures  were  (at  the 

inftant  of  the  Virgin  Maries  faying.  Be  it  unto  wif,  &c  )  United,  and  were  become 
One  Man  the  Image  the  firft  Man  did  bear;  yet  feeing  the  Fire- Soul  did  once 
treac!.croufly  choo-fean  Earthy  Luft,  inftead  of  Divine  Lovcj 

z  I.  To  the  end  it  miglit  be  now  powerfully  Tiq^ured  no  more  to  recede,  and 
that  the  whole  Huma  :e  Nature  might  be  led  through  Death  into  E-ernal  Life  j 
therefore  did  the  Lord  (  mightv  '■o  fave)  take  the  whole  Man  ,  by  being  Bride- 
groom to  the  Virgin  Sophia,  and  for  that  the  Man  (or  Creature)  Rood  in  the  Holy 
Element,  whi:h  is  pure,  and  every  where,  yet  is  the  fa  Tie  Element,  Inferior  to 
Omnipotence  ;  it  was  needful  Grace  and  Love  (h^uld  Unite  the  Creature  to  the 
Deity,  which  raifed  it  above  all  it  loft  in  the  firft  Adam. 

22.  For  the  Lord  beca-ne  as  a  Servant,  to  advance  and  fecure  his  Servant,  both 
the  Image  it  onre  had,  ardaddtoit  more  :  which  will  be  the  ftupetidious  Con- 
templation of  Etemi7  j  but  all  this  by  the  Lord's  Incarnation  uas  brought  to 
pa(s. 

23.  So  that  here  was  One.  and  that  Oneconfifted  of  the  true  Almighty  Son 
of  God,  and  the  Holy  Virgin  of  Wifdom  the  Tmfture  of  the  Light .  (v/^.)  His 
Heavenly  Flefli  and  Blood  ;  Alfo  of  the  Eflences  of  Man's  Eternal  Soul,  the  Tem- 
porary Aftral  Soul  and  Elementary  Body.  So  t!\at  not  only  the  Eternal  Fire  Soul 
is  meekened,  nourifhed  and  fed  to  live  Eternally,  but  the  out.vard  Soul  and  Ele- 
mentary Body  are  fe  ured  of  a  Refurreclion,  bv  the  raifing  of  the  Holv  AiVal  and 
Eiemcntary  Body  of  the  Lord  Jefus  Chrift,t'v  firft  Fruits  of  them  that  fleptleaving 
nothing  unraifcd,  but  the  Linnen  Cioaths  in  the  Sepulchre.  CHAP. 


Conjiderations  on  the  Scope  0/ Jacob  Behmen.  35 


CHAP.  XXII.  Of  the  Heavenly  Nero  Mariy  or  Divine  Humamty  of 
Jeftis  Chrift  5  what  it  is,  where  it  is,  and  how  to  be  participated  of 
by  M, 

IT  is  written,  That  ye  put  off,  O'c-  the  Old  Man,  v.  23.  and  be  renewed,  ?ir'r.  and  Epb.^.i2,if 
V.  24.  that  ye  put  on  the  New  Man  j  which  fafter  God)  is  created  in  Righte-  24.         '    * 
oufncfs  and  true  Holinefs. 
J^  What  is  This  New  Man  which  we  are  to  put  on  ? 

ji.  It  is  Jefus  Chrift  j  as  it  is  written,  putonthe  Lord  Jefus  Chi  ift.^ir'i:.  foare  ^^^^  j._  j, 
we  faid  to  be  cloathed  upon  with  our  Koufc  which  is  from  Heaven 3  call'd  a  ,  ca^  j'  ,  V 
Building  of  God  ..  tcor.  5-.  1,2. 

I.  So  we  find  cloathed  with  Humility,  cloathed  with  Honour  ,  cloac'.ed  with  pfai,  104.1. 
Shame,  intended  not  as  a  Covering,  but  zsTranf.  iutxtion  of  Us,  frrmonecon-  pf,ti  io9.25>. 
trary  to  another  5  as  the  Woman  cloathed  with  the  5"un,  her  Divine  Light  initead  ^^y,  12.  i. 
of  her  Darknei's. 

Q^  What  of  Chrift  may  we  put  on,  and  be  cloathed  with^  and  wherewith  to  be 
cloathed  upon? 

a.  Not  His  Almightinefs ;  for  that  His  Omnipotence  is ,  what  no  Creature  can  Negnt.  A>  u 
behold  and  reach  j  lb  is  the  Brightncls  of  his  Fathers  Glory,  upholding  all,  things 
by  the  Word  of  his  Power. 

Nor  the  Body^  Soul^  and  Spirit ,  He  received  from  the  Virgin  Mjry  j  That  was  Me?;iit.  A.  2. 
Earthy,  a  Soul,  Body  and  Spirit  defcending  from  Eve  j  That  beirg  born  of  the 
flefti  was  fleCh.    As  fuch  (which  he  humbled  him'elf  to  take)  he  was  the  Son  of 
Man,  and  our  Brother  5  foaifo  we  put  him  not  on.     As  fuch  he  ren^ains  5  for 
That  Humanity  of  Chrift  which  he  had  from  the  Virgin,  remains  a  Creature,  not  ASlsi.ii  ii; 
fomixt,  as  to  be  confounf^ed  and  fwallowcd  up  by  the  Deity. 

3.  The  two  Men  in  White,  teftifi:d  he  fhould  fo  Delcend  as  they  had  feen  him 
Afccnd  ;  as  is  alio  afferted  in  the  i  ith  Particular  of  the  Incan  aticn. 

4.  But  the  New  Man,  is  the  Heavenly  New  Man,  or  Heavenly  Humanity  of  Je-  A-  5. 

fus  Chrift,  being  the  humble  pun  Virgin  offi  i(dom  which  Adam  loft,  and  as  it  were  yiffirmativeljf 
died  to  him,  difappeared,  retiririginto  its  own  Ether. 

The  firft  Adtm  had  ('as  it  were)  repudiated  ThisChaft  Holy  Image  ;  This  is  by 
thefecond  AJam  (the  L-^rd  from  Heaven)  redored  a-- -".married  roHis,  and  in 
His  to  our)  Earthly  Humanity.  It  was  His,  at  the  inft;mt.  when  rhe  Hoh  Ghoft 
overfliadowed  the  Virgin  M^ry  It  is  Ours,  when,  by  tie  Holy  Ghoft  we  are  be- 
gotten a;.ain,  and  That  Divine  Image  is  awakened  and  ftirred  up  in  us. 

S-  Of  This,  let  none  marve;  that  my  weak  hand,  begs  Stre^  ■*>!,  and  delights 
tofpeakj  f<::r  Thii  if  That  dear  pretiouiTmagR  of  Finrjniiy,  Purity  xni  Mui-iiy  j  whofe 
Eternal,  Perfect.  Sweet  Love,  was  ('by  Apof'ate  Adam)  exchangcu  for  the  Luft 
of  a  Woman,  which  foon  fway'd  him  to  Mortality. 

6.  This  (as  the  Sun  to  the  outward  World)  wou!d  have  been  Man's  Guide, 
being  her  fclf  out  of  the  Abrfs  of  Infinite  Wifdom.  Thi?  (chePromifed  Seed 
bringing  with  him)  ftill  fweetly  and  convincingly .  woo's  at  the  Door  of  every 
Man's  Heart 

7-  But  in  regard  (Tie  is  Hcavenlv,  (he  can  have  no  acquaintance  with  one  that 
is  refolved  to  be  Earth v,  Ibe  will  be  M.irried  onlv  to  Thar  Sci j  ^  that  It  regenera- 
teth,  which  Hicodemm  underftood  notat  firft,  and  none  cvtr  can,  who  like  not 
to  be  divorced  from  the  Old  Man,  and  die  daily. 

To 


^S  Confider attorn  on  the  Scope  of  Jacob  Behmen. 

To  others,  thefc  V/ritings  aie Sounds,  not  Subff ances  ;  for  This  Tree  of  Life 
ma^  notberoiicht  Sy  thtmw.o  loveThatof  Goodand  Evil. 

8  This  Heavenly  Hununicy  ('thaEdilap^ear'd,  when  ^i^n  fell)  yields  the  Wa- 
ter of  Life,  which  becomes  a  Well,  ipringing  up  to  Ecernal  Life..  This  is  the  Chil- 
drens  Bread  j  Tt  fills  Paradile  j  feeds  the  Angels,  a.id  aii  the  Bl?fled  for  ever. 

9.  Tj!s  is  the  Quintcflence  of  Things,  the  Holy  Element  5  whence  ftreamed 
out  the  four  Elements.  Ic  is  the  Life  and  Vertue  of  the  Eternal  Nature ,  or 
great  My'^ery.    It  is  That  Pearl,  which  whoib  finds  and  buys,  is  a  cheap  Bar- 
gain, whatever  it  cof^s. 
The  Lord'/  10.  This  is  Chrifl's  Heavenly  Flelh  and  Blood,  wherewith  he  feeds  His,  in  the 

Supper.  Sacramenta.Feall.    But  being  come  now  to  Thar,  which  men  make  occafion  of 

Controvcrue,  it  may  be  profitable  to  difcourfe  it. 

^ohn  6.  from  47.  v.  to  f9.  v.  And  again,  in  61.  v.  it  is  faid,  I  a-n  the  living 
Bread  that  came  down  from  Heaven,  v.  $3.  Except  ye  eat  his  FlclL,  and  drink 
his  Blood,  ye  have  no  Life  in  you. 

11.  The  Jews  underftanding  This  (as  many  flill  do)  to  be  meant  of  his 
outward  Fie  ih  and  Blood;  faid,  Cand  thatrighdy)  How  can  This  Man  give  us 
his  Flefh  to  cat  ;>  for  That  had  been  (fo  underftood)  not  intended  by  him  j  and 
Canibal- li'-  e  to  them. 

1 2.  But  the  Lord  interprets  himfelf,  firft,  Negatively  in  6^.  v.  not  his  outward 
Flefh  (as  thev  thought  to  be  meant)  profiteth  nothma-  Bur  Affirr.iatively,  v.  yo. 
and  yS.  the  Lord  himfelf  is  exprefs ;  That  the  Fie'li  he  meant  was  alfo  Bread, 

•  and  that  Bread  was  the  Bread  which  came  down  from  Heaven,  vi^.  the  Word  of 
God.  Hence  arife  Two  controvcrfial  Points  different  from  each  other,  and  both 
from  the  Truth 

Firfl  Error,        1 5-  One  Party  fay,  they  eat  the  outward  flefh,  which  being  eaten  ,  they  fwal- 

abotttihe        low  into  their  Beaftial  Carkafs.    ''his,  the  other  Party  oppofcth,  faying.  That 

Lor£sSupper.  fleili  (though  now  glorified)  remains  a  Cinumfcriptive  Creature  ;  therefore  may 
not  be  eaten  every  where  at  once  3  and  that  it  is  not  Many,  but  One  5  there- 
fore mav  not  be  eaten  at  all. 

Second  Error.  This  iafl  Party  (in  oppofition  to  the  former)  yet  farther  fay,  they  eat  That 
Flefh,  and  drink  That  Blood  only  by  Faith  or  Imagination ,  but  know  nothing 
of  the  Heavenly  Flefh  or  Humanity ;  but  flill  under/land  onlv  the  outward 
Flefh.  Though  the  Lord  is  exprefs  in  This,  that  it  is  the  Spirit  that  quickneth; 
the  Flelh  profiteth  nothing,  and  that  his  words  are  !=^pirit  and  Life  3  and  thac  it  is 
That  Bread  which  came,  or  cometh  down  from  Heaven. 

14.  The  Mouth,  and  Eating  of  the  Soul,  are  real  and  fubftantial,  though  not 
Palpable,  yet  not  Imaginary. 

^1)it  U  not^       1  f .  It  was  not  the  outward  Flefh  and  Blood  they  did  eat  and  drink  i  for  He  fate 

and  Tvhat  «    with  them  when  they  did  eat  and  drink. 

received  in         Shewing  plainly,  that  the  Sacramental  Flefh  and  Blood,  is  the  Divine  Flefh  and 

the  hordes       Blood  that  came  down  from  Hc-aven. 

Supper.  K^*  In  This  Enoch  walked  with  God  5  and  fedfo  heartily  on  lrt»»  Fwi,  that  the 

Food  of  the  third  Principle  Vi?ould  no  longer  down  with  him ;  This  New  vvine 
made  the  Bottle  New;  Tnis  (like  the  TinfturethattranfmutethMetais)  Enflamed 
and  Tranflated  his  whole  Man  j  fo  that  his  very  third  Principle  was  fwallowed  up, 
by  the  Divine  fecond  Prinaple. 

By  This,  all  the  Holy  Men  before  Chrifl's  Incarnation  were  nourifhed  in  their 
Pilgrimage  on  Earth ;  and  by  This,  were  carried  home  to  their  Native  Country. 

I?.  This  was  the  Rock  that  followed  them  in  the  Wildemels  3  for  they  did  all 
eat  the  fame  fpiritual  meat,  and  drink  the  iamefpirirual  drink,  and  That  Rock  was 
Chrift.  f 

18.  Thi, 


Confiderations  on  the  Scope  of  Jacob  Behtnen.  3  7 

18.  This  is  the  Tree  of  Life,  which  is  Angels  Food  ;  and  had  never  returned  to 
be  the  Food  of  the  Fallen  Poftrrity  of -<4<^«»«,  had  not  the  fecond  AcUm  op:ned  a 
door  in  our  hearts  chro'  which  to  enter,  and  given  as  a  mouth  to  eat  it,  and  re- 
ceive Life  and  Vigour  frcm  it.  tifL     L  ' 

This  Firft-  Born  of  every  Creature  was  Heir  of  all  things.  ^^  '^f  .^"''' 

19.  But  This  is  not  the  Only  begottsn  Stn ;  for  fo.  He  is  the  true  fecond  Perfon  of  ^J  "■^  things 
the  Trinity,  and  Lord  of  all  things;  but  This  is  the  Crexttd.  Son  cr  IVord^  who  is  ^'  '^'•■^w^offe 
the  Heir  of  all  things  i  This  is  the  New  Man  j  it  is  not  faid,  This  is  thfOmnipotent  ^  ^^^  ? 
God;  but  That  Holy  Heavenly  Imnge  of  God,  wherein  the  flrft  Adam  wzs  Created, 

and  which  (on  his  Dilcbedicnce)  djfappcared,  as  to  hrnij  and  as  to  him,  was 
Deni  3  and  faid  to  be  the  Lxmb  Jlain. 

20.  This  did  the  Oi^ly  bsgouen  Son  ofGodS^ring  with  H'm  ;  He,  who  was  the  True 
Second  Perfon  of  the  Trinity  did  Reunite  This  in  himielf  to  the  Fallen,  and  (  fo 
by  Him)  Reftored  Human  IVature  3  an^l  having  made  Men  Priefts,  made  them  al- 
io Kings,  reigning  over  the  firft  and  third  Principles  in  Manj  irradiating  and  di- 
vine .v  governing  the  firfl,  and  facrificing  the  Wills- Lufts,  and  niifplaccd  Love  to 
the  thrrd  Principle. 

21.  T^U  Hdy  Thing  was  begotten  by  the  HolyG'^ofl^  as  the  T^re  Heavenly  Hutrnt' 
niiy  united  to  the  Earthly  or  Fallen  Hum.ane  Nature  comprifing  the  Eflerices  of  the 
Virgin  .v/4r/,  as  a  Diuphterof  £-tre, 

22.  The  Lo  -d  Ikith,  He  that  eateth  myflejh  and  drinlieth  my  blood,  hath  Etefnal  Life-j 
He  faith  not,  He  that  eateth  and  drinketh  it  worthily,  hath  Eterral  Life,  but  he 
tl«at  eateth  and  drinketh.  For  nore  can  be  faid  to  eat  That  Flelh  and  drink  That 
Blood,  chat  eat  and  drink  unworthily  ;  they  eat  and  drink,  what  is  common  to 
thofe  that  ha-.-e  not  Eterral  J  ifc  ;  and  but  eat  and  drink  the  Elements  only,  or 
Twhat  more  is  at  mod)  but  Imagination,  grounded  on,  andextemjed  no  farther 
than  on  the  Hiftory  :  Never  the  more  enabled  to  enter  into  the  Suft'erings,  Dying» 
and  New  Life  of  Chrift. 


CHAP.  XXIII.    Mans  mifiaken  way  towards  a  fuppofed  Happinefs, 

1  •  'Hp  H  E  State  of  the  Children  of  Adam  is  the  fame  with  Thofe :  a  Behold  I  will  a  Hof.  i.  6, 
X     hedge  up  thyxvajs  with  Thorns,  and  waft  a.  IVaU,  that  jhe  (haU  not  find  her  h  y^  27.'    "-^ 
paths  3  b  sni  jhf  jhaH  foUove  after  her  Lovers ^but  fhc  (hill  not  ov:rtal{e  them ;  anifhs  P)iU  God's  graci- 
feelitbem,  but  fhiU  not  fi:>d  them:    T''en  JhiU  Jhe  fay,  I  wiU  go  and  return  to  m  firfi  oy^  method  t9 
//usbandy  for  then  it  wik  better  nvith  me  [than  now.     And  God  proceeds  apain'ft  the  reeall  men. 
Apoftate  Adukerefs  to  the  end  of  v.i  3.;  but  in  v.  1 4.  and  to  the  end  of  the  Chapter 
returns  her  to  hi (T'.,ei7'c. 

z.  Wife  men  in  every  exoneration,  have  fought  in  the  Treafures  of  the  Creation  IVorldly  Wif^ 
for  Real  Happinefs  ani  Reft. :  And  after  th^  havediv'd  into  the  deep ;  ranfac-.t  the  donis  vain 
many  Myft^ries  cbvious  to  Artifls  ;  coliefted  the  fcattered  parcels'  of  Felicity,  attempts. 
(difperfed  in theEar'-h  3 )  pierced  the  Boxvels  of  Nature  (as  well  Aftral  as  Ele- 
mcntarvj)  Anatomifed  the  Creature5,and  fum'd  up  their  Totals  :  Yet  Sill  could  not 
overtake  their  Lovers,  buttheir  v.ay  w?.s  wall'd  up,  andlbme  of  them  found 
theirs  hedged  up  (perhaps  with  Th«^rrs.)  Many  have  fought  the  Living  amon?  the 
Dead  J  every  Creature  cath  told  them  it  is  not  in  Me.    So  their  quell  refulted 
in  D!flatisfa(5lion. 

?.  Wife  men's  increafe  of /'f'/Tiow,  hath  been  the  increafeof  Sorrow,  in  which  The -{feci  ef 
they  lay  down  in  the  Grave,  forgetting  and  being  forgotten  their  Thcujghts  pe-  Mans  Wif~ 
nlhing,  they  left  fad  Memento's  0/  the  Vanity  of  every  thing.  dom. 

Thofe 


38  Conjiderations  on  the  Scope  of  Jacob  Behmen. 

Thofeofthem  only  have  been  truly  Wife,  whom  God  hath  led  beyond  their 
own,  into  his  School  of  the  Love  of  Purity  and  Holinefs,  as  /ofc's  three  Friends, 
Hermes  and  others  fuch,  (ecm  to  be. 

4.  For  lince  the  World,  by  Wifdoni  knew  not  God,  thofe  only  were  Truly 

fVife,  and  ftiUare,  who  ceafing  from  things  Vilible,   are  guided  to  things  Eternal. 

The  tffiy  to         ^-  Our  LefTon  is,  Tas  to  the  Wifdom  of  This  World)  to  bicome  Fools  j  and  as 

true  fViiiom.  ^"'•^'  to  cruHfie  fur  Wills  totheLu.'tsof  the  Eye,  Luf^s  of  the  Fierti,  and  Pride 

*  otUfe;  aid  aslicle     hildren  who  Will  nothing)  but  the  iiH-ply  of  Necefllties, 

and  do  (uithout    ontratft,  Birgam  or  Regrtr)  what  the  la.lier  bidsj  His  Will 

is  ri-.cir  P.incip'p      --'nd  a-,  a  reward  of  their  Religned  O-Jience.  tney  know  no 

perpirxmg  V  ai  ?5i  J  foie;a'luig  Fe'ar?  ;  craRy  Excules  j  D 'rimulacion,  Malice,0^f. 

buc  have  a  c?-<!Vi  t'frene  Face  j?a  Peace jbim  covtentei  Mini.z  c  ■  t ^rful  Innocent  BjhAviour; 

while  awake,  .^nd  when  they  lie  down,  fail  j-^eetly  AjLep. 


CHAP.  XXIV.      The  Ur^s  way  home  for  Man  to  follow. 


I.T5UT 
J3  ftra 


I. 


Man  hath  travelled  with  the  Prodigal  frcn  ThU  White  Stite.  To  him 
_      ftraying  j  will  he  I'ufFer  one  (that  heartily  wiflieth  the  good  of  Souls)  to 
fay,  xand  ftilland  confiderifa  Good  End  be  betrer  than  a  Bad;  a  Good  Way 
muft  be  betrer  than  an  Evil  5  for  the  Evil  VVay  rends  to  a  Bad  End. 

1.  And  tofliew  whether  his  way  be  not  bad,  let  him  look  narrowly,  heedfully 
2>i[f«ifives     ^"^  impartially  into  his  own  Heart  and  Inclination ;  where  he  i>iali  find  a  Body 
from  Deith     ^^  Self-Love^  coveting  to  get  All,  which  comes  from  the  firfl  Form  fthc  Aflrin- 
gency. ; 

3 .  Next,  He  fhall  find  an  eager  Defire  to  be  Exalted,  and  Great  above  others  j 
which  Pride  cometh  from  the  fecond  Form  of  Nature ,  the  Attraftion  or  Con- 
ftringcncy. 
,_  4.  Next,  He  (hall  perceivea  contemning,  defpifing  and  envying  of  others,That 
he  thinks  he  exceeds  in  Worth,  and  they  hi.n  in  Fortune,  or  the  like  j  which  he 
frettethat.    This  proceeds  f-omtbethird  Form  of  Nature,  the  Angiifh. 

y    And  then  he  iTiall  find  violent  Anger,  Rage  and  Fury,  ^hen  croft  or  curb'd 
^*      by  any  one  which  com?th  of  the  fourth  Form  ot  Nature,  the  Fire. 

6.  And  under  thele  four  Heads,  Troops  of  iins  Appendixes  to  thefe  ;  which 
well  confider'd,may  make  him  much  rather  than  blefled  PjluI^  cry  out,  Ob  wretched 
man  thai  T  am,  who  Jha'l  deliver  me  from  the  Body  of  this  Death  ?  He  may  now  fee  how 
Evil  in  themfelves  thefe  Difordcrsand  helhlh  Principles  are,  and  how  Evil  to  him, 
how  Dangerous  to  ered  a  Government  in  his  private  particular  Soul,  oppofite  to 
the  One  entire,  gracious,  univerfal  omnipotent  Will,  and  Government. 

7'  When  thus  the  Light  of  Jefus  Chrift  arifeth,  it  both  fhe>veth  the  Malady  and 
the  Cure  :  And  this  Lighr  is  not  under  a  Bulhel,  but  as  univerfal  (yet  not  ieen 
by  the  wilfully  Blind)  as  the  outward  Sun  to  all  M^ns  outward  Senfes. 

The  voice  of  Wi'dom  'ails  at  every  Mans  Heart,and  whei  e  they  li-^en  it  teacheth. 
^'  7.  To  dv  e  to  t!:e  ty  <  a.  nv  of  their  own  Wills  and  fo  be  like  Children ;  for  Mens 

Ferfwdfives    own  Wills  compafs  x.\\Qcn  about  wit-i  fparics  of  their  own  kindling,  v/'t'  Common 
to  Life.  Fire  ^^ot  that  of  the  Alrar)  which  leads  them  in  the  Dark  to  lye  down  in  Sorrow  j 

for  as  far  as  Aitm  d'd   and  we  ftiU  do  introduce  our  WilU  into  the  tliird  Princi- 
ple, we  are  like  fad  Eclir>fes  in  Hoftility  againfl  the  Heavenly  out- goings. 
2.  8.  The  trije  Divine  Light  of  Jelns  Chrift  where  it  is  followed,g^ncrateth  a  warm, 

cheanng  dear  Love  to  the  New  Man  growing  out  of  the  Old  :  as  in  a  balance  the 
Ne  ^  is  lift  up  in  that  degree  of  S  vviftaefs.  as  the  Old  fmketh  down.    It  fpringeth 

out 


Conjiderattons  on  the  Scope  i)/ Jacob  Behmen.^  3P 

out  of  the  Old  asa  fair  Flower  outof  the  dark  Earth,  as  it  were  out  of  the  Grave 
of  the  Old.  .      .         ,.      , 

9.  This  Light  of  Jefus  Chrift  alfo ,  fo  winneth  on  the  Soul ,  that  it  is  refigned      . 
to  the  Guidance  of  true  Wifdom  ,  being  that  of  the  Univerfal  Holy  Will.    For 
finding  their  own  to  be  deceiving  and  deceived ,  they  become  to  it  as  Fools  for 
Chrift's  fake  j  not  only  content,  but  habitually  longing  to  know,  nor  do,  nor  be 
any  thing  but  what  their  crucifycd  Lord  willeth  in  them. 

10.  This  Light  having  kill'd  the  perverted  Will,  wrought  Divine  Love  and  Re-     4. 
figration,  doth  betroth  the  Soul  to  the  Virgin  of  Modefty  and  Purity  again,  from 
whom  Adam  departed,  whom  the  Lord  from  Heaven,  the  fecond  Ainm^  brought 
with  him  ;  by  him  (he  was  re-efpoufed  to  the  Humane  Nature,  no  more  to  be  Di- 
vorced.   For  Man  having  Travelled  by  Art  into  Nature  by  his  own  Wifdom  (like 

a  dark  Head)  fleered  his  own  Will  to  the  Defigns  of  a  Corrupt  Heart,and  laboured 
all  Night  catching  nothing  ;  wherewith  being  weary,  learns  to  Obey  and  be  asa 
little  Child,  and  then  finds  reft,  yet  in  fuch  degree  and  proportion,  as  his  conti- 
nuance in  Child- like  Obedience  is  more  or  lefs  Univerial  ard  Stedfaft. 

I  r.  Adam  loft ,  and  we  lofe  the  Heavenly  Virgin  of  Purity  and  Modcfly,  by 
finding  and  living  to  the  Luft  of  the  third  Prindple,  (vz^.)  The  feeming  Wifdom 
guiding  to  obtain  the  miflaken  fatiety  of  I'leafure,  Profit  and  Honour  by  the  Ele- 
mentary, palpable  Tranfitory  and  Aftral  World. 

It.  When  Man  makes  thefe  idolatroufly  the  cbjeft  of  his  Love,  Hope,  Delight 
and  Confidence,  as  the  rich  Man  in  the  Gofpel  did ,  which  fhould  be  ufed  only  as 
a  Pi(flure  or  Glafs.  through  which,  to  Contemplate  (by  Divine  Skill)  the  E;ernal 
Powers  reprefented  by  them :  He  catcheth  at  a  Shadow,  worfliips  the  Afs  on  which 
he  was  to  Ride. 

1 3.  It  is  evident  his  thus  Living  to  his  third  Principle,was  his,  and  is  our  Dying  IVhut  that 
to^  and  Lofs  of  the  fecond  Principle,  and  'tis  as  clear  the  Dying  to  the  Third ,  that  Death  is  thai 
is,  only  giving  it  leave  to  hang  to  us  as  an  old  loofe  Garment,  or  looking  through  gives  true 

it  as  through  a  Cloud  or  Medium  on  the  Sun ,  or  regarding  it  as  a  Letter  much  Life. 
blotted,  for  the  Efteem  we  bear  to  the  Hand  whence  it  came  ■■,  or  as  a  much  faded 
imperfeft  Portraiture  of  an  Abfent  Friend,  or  as  a  Perlpedive-GlaJs.  Thus  only 
to  ufc  it,  is  rightly  to  Live  to  it,  which  is  really  to  Die  to  it :  and  fo  to  Die  to  it,  is 
really  to  Live  to  the  fecond  Principle,  and  to  reui  ite  to  the  Ecernal,  C'laft,  Holy, 
Modeft,  pure  Virgin,  which  difappeared  en  ^iaw's  difobedient  Luffing  5  for  the 
Lufting  a  a  akeneth  the  Knowledge  of  Evil  and  Good,  which  the  Virgin  abhorreth, 
and  left  Man  ftiould  be  quite  ftranged. 

14.  Theref  ire^  to  Extricate  us  of  this  miferable  Toil ,  came  the  *^on  of  the  Vir- 
gin, whofe  Dodrine  teacherh  us.  That  it  is  a  greater  Bleflednefs  to  give  than  to 
receive ;  for  that  the  Holy  Light  World  confifting  in  the  Might  and  Vertue  of  the 
fecond  Principle,  cannot  be  fupported  and  receive  Nouriftiment  from  the  divided 
Properties  of  the  third,  \vhich  confilleth  of  Tranfitory  mutable  Powers  j  becaufe 
what  is  of  Good  in  thofe  outflown  Powers,  is  thfe  free  Gift  out  of  the  Abyfs  of  the 
true  and  greateft  Blcffednefs,  the  fecond  Principle. 

1 5.  All  therefore  who  Die  not  to  the  Lcflcr,  cannot  Live  to  the  Greater  Blefled- 
nefs ;  if  we  Die  not  to  all  things  but  Chrift,  we  are  unworthy  of  Him.  What- 
ever is  divided  from  Him  is  Dead,  for  He  only  is  Life  :  and  God  is  called  God, 
according  to  His  infinite  Abyfs  of  Light,  Love,  life,  Goodnefs  and  fecond  Prin- 
dple J  for  according  to  the  firft  is  a  confuming  Fire. 

16.  Man  living  to  the  Cheating  Plcalure  of  the  third  Principle  is  Dead ,  as  the 
W  idow  is  faid  to  be,  who  liveth  in  Pleafurc. 

We  ftartle  at  being  Adulterers  ,  Idolaters,  ^c.  yet  fo  we  are,  while  we  Live 
(that  is)  till  we  Y>vt  with  Chrift.    Till  we  pafs  through  Death  (that  in)  truly  and 

F  really 


40  Confiderattons  on  the  Scope  ^/ Jacob  Behmen. 

really  Die  to  the  Wrath,  ficrcenefs  and  Dark  Anguifh  of  the  firft  Principle  5  the 
Root  of  the  Soul  as  to  the  Father's  Property.  And  until  we  Die  to  the  Deceitful, 
Volatil,  Bewitching  P^mperi  gLuft  of  the  third  Principle,  whereinto  Man's  out- 
ward Boiy  (like  thofe  of  the  Beafts)  is  tallcn  ;  wherein  alfo  lodgeth  the  Curfc  s 
till  This  be,  we  are  Dead  as  to  <^'od.  But  being  indeed  mortj^ed  to  both  thefc, 
we  are  in  the  fame  d<rgrce  raifcd  again  to  live  the  Life  of  JclusChrift,  a  Life  of 
Love,  Humility,  Patience,  chearful  Submiflion  and  Obedience,  as  our  Progrefs  to 
the  D;ath  of  both  thefe  extends  and  afcends  or  amounts  unto. 

1 7.  For  the  Death  to  thefe  two  Principles  as  to  their  Prevalcncc,is  fuch  an  emp- 
tying us  of  our  ieives,  as  enables  (without  Reludancc)  to  Pray  the  Lord  to  exer- 
ciit  his  whole  Will  in  us,  and  on  us ;  regarding  in  nothing  its  Grearnels  or  Con- 
temptiblenefs,  its  Swectnefs,  or  Bitterncfs,  its  Gratefulnels  or  grating  Temper  s 
but  only  efteeming  every  thing  without  Refleftion  or  Sticking,  ever  equally  ac- 
ceptable, that  the  Divine  Will  fhall  direfl:  and  allot  us  to  do  or  fubmit  to. 

i  8.  And  this  Life  of  Sacrifice  hath  a  thankful  Reverence  in  it,  and  is  as  whole 
as  the  Burnt  ones  were,  without  the  leaft  referve.  This  Life  is  no  longer  ours  j 
for  we  ai'c  firft  Dead ;  But  is  the  Life  of  Chrift  the  meek  Child  like  Life,  taught  us 
by  the  Crofs  of  Chrift,  the  Footfteps  of  the  Lord  are  plain  and  confpicuous  in  this 
good  Path. 

19-  It  is  both  in  Word  and  in  Power,  but  neither  is  the  Word  or  Power  ours, 
but  'tis  the  Holy  Word  and  Power  whence  Adum  departed  as  the  fallen  Angels  had 
done  before,  and  in  which  Word  and  Power  the  Bleflcd  Angels  converfe  and  are 
Eftabhihed  :  In  which  Aiam  might  have  lived  Giorioufly  (without  knowing  the 
Crofs,  as  do  the  Angels.) 

20.  But  the  reftored  Image  grows  not  but  under  the  Crofs ;  Thus  did  Abel  under 
the  Hate  of  Cain  :  Enoch  and  Noah,  under  the  Preffures  of  the  highly  wicked  old 
World :  Let  under  the  filthy  Sodomites :  And  infinitely  above  all,  thus  did  our  Al- 
mighty Saviour :  whon,  if  we  will  follow,  itmuftbe  in  DeepeK  Huroility  bear- 
ing his  Crofs,  which  muft  be  alfo  ours  ,  divefting  our  felves  of  all  Self-pleafing, 
and  whatfoever  fallen  Man  calls  and  thinks  to  be  his  j  for  this  is  the  Holy  Soul's 
weaning  time  5  when  as  Heirs  of  the  Faith  ofAhraham,  they  alfo  keep  a  great  Fcaft 
as  he  did  at  weaning  Jfiifc. 

zi.  This  Feaft  is  a  real  feeding  on  the  Heavenly  Flefli  and  Blood  of  Chriftj,  a 
Drinking  of  the  Water  that  becomes  a  Spring  of  Water  in  us  to  Eternal  Life.  It 
is  a  Life  hid  with  Chrift  in  God,  a  walking  with  God,  and  a  putting  on  the  Lord 
Jefus  Chrift,  the  Marriage  Supper  and  Wedding  Garment,  aPeacepaffing  theun- 
derftanding  of  all,  except  the  Children  who  are  regenerated,  and  to  them  only 
known  in  fuch  meafurc  ordinarily,  as  they  have  made  Progrefs  in  Mortification, 
and  fogrow  in  the  new  pure  Image  of  God,  reftored  us  by  Jefus  Chrift. 

zz.  For  a  clofe,  let  all  bcwarn'd  not  to  contemn  if  they  underftand  not  fome 
things,  and  fo  judge  themfelves  unworthy  of  this  Chiidrens  Bread. 

The  Reafonwhy  fofew  underftand  the  Holy  Scriptures  (which  yet  many  often 
read)  is,  becaufe  few  give  up  their  Wills  to  Obey,  and  Regeneration  is  the  Ne- 
ceflary  C^ualificaWn  to  attain  true  Wifdom. 

Hence  is  tt  that  from  a  Corrupt  Mind  (though  refinedly  Penetrating^  the  Wri- 
tings of  the  Bkffed  ^acob  Behmen  are'Seal'd  up,  and  as  if  Dumb  ;  fi-om  fuch  u  ere 
'•  ^^'        the  very  Sermons  of  the  Lord  himfelf  (who  fo  fpake  as  never  Man  fpake)  hidden. 
^°*  And  none  of  the  wicfiedjhall  under ftandy  but  the  wife  fiall  underftand. 

Here  cndeth  the  Confiderations,  &si 

The 


4^ 


fhe  177  Theofophick  Queftions  of  the  bleffed  Jacob  Behmen 
divide  themfelves  into  Ten  grand  Diftributions  or  Kinds, 
being  of  fo  many  various  Afpeds-,  [viz.) 

THE  fir fl  four  Queftions  aremofc  immediately  conccrningGod in  his  !• 

Infinite  Abyfs. 
The  ten  following  concern  Angels  good  and  bad^fremthe  fifth  Inclttfive         II» 
to  the  fifteenth  Exclufive- 

The  23  next  fucceeding  are  of  the  Creation  in  general  ^ranged  into  three         HI. 
diftin[l  Eminencl  s^  deduced  from  the  3  Principlesy  making  in  all  37.  viz. 

1.  That  out  of  the  firft  Principle  or  dark,  Ahyfs  in  the  i  '^th,  l6thf 
and  IJth  Que  ft  ions. 

2.  That  OHt  of  the  fecond  Principle  the  Angelical  holy  World,  in  tbf 
iSthj  and  igth  ^eftions, 

3.  That  out  of  the  third  "Principle  the  Ftfible  Creation  and  contrariety 
in  it ^  from  the  loth  Qneftion  inclufive  to  the  38  exclnfive. 

The  one  and  forty  fubfeqnent  .^eftions  concern  the  (creation  of  Man,         IV". 
and  that  whereunto  Adam  had  relation  rvhilft  he  ftood,  and  when  hefettt 
from  the  38  -^eftion  tnclufiveto  the  yS  exclnfive 

The  fixteen  next  Queftions  are  of  Piddims  Off'fpring  down  to  Mofes,  V. 

from  the  78  Qiteftion  inclufive  to  the  94  ^eftion  exclufive. 

The  eight  fallowing  are  of  the  Figures  and  Sacrifices  in  Mofes  and  the         VI. 
Vrophets,from  the  g^  ^eftion  inclufive  to  the  102  exclufive. 

The  forty  next  <^eftions  concernChrifr^hiiBirth^LifeiSi^crifigsDeath,        Wl, 
Defcending,  Refurredlion,  Appearing,  Converfing  with  his  DifapSis,  and 
Afcenfion^from  102  inclufive  to  142  exclufive. 

The  eighteen  fubjoyned  ^ueftions  concern  the  Difciples,  their  Vmtecoft,       VIIL 
the  fpc akin g with  allTorfgues',  what  that  Language  woi  ;  the  Teftaments; 
what  that  Flejh  and  Blood  is  \  the  power  of  Remijfion,  or  the  Keys,  from 
143  inclufive  to  the  160  exclufive. 

The  next  four  jQuefiions  are  concerning  a  true  Chriftian  andAntichrifi,         IX. 
Babel>  the  Beafi  andthe  Whore,  from  160  inclufive  to  the  165"  exclufive. 

The  lafi  1 3  Qjte (lions  concern  the  flaying  of  the  Beafi  5  what  is  the  dy-  X- 

ifng  of^and  what  dteth  m  a  true  Chriftian.  jflfo  what  is  the  dying  of  the 
Wicked  caltd  an  Eternal  dying.  The  Souls feparation  from  them  both-^their 
fever  al  different  Efiatts,  theRefurreBion  and  final  Judgmenf-^his  Worlds 
•Dijfolution^  Tht  Eternal  Habitation  and  Joy  of  the  Saiats^andthe  Eter- 
nal Pfifon  of  the  accurfed.  ^nd  whether  they  jhall  admit  any  alteralion 
from  the  165  Queftion  inclufive  to  the  end,  being  the  l-jj. 

F  2  Extracts 


4* 


Extrads  of  the  Anfwers  of  the  firft  Fourteen,  and 
part  of  the  Fifteenth  of  the  177  Theofophick 
Queftions. 

The  Firft  whereof  is,  Viz,, 
Q^i.  What  God  is  VifiinB  fram  Nature  and  Creature  ? 

Anf'  I.     A  LL  Goodnefs  in  Nature  manifefteth  what  God  is  in  his  Eternal  T.ove, 

/\  Toy,  Mercy  and  Glory  of  Heaven.    And  aU  Contrariety  ,  Milcry, 

Rom.  I.  19,    and  Evil  la  Nature  ;  llicws  his  Eternal  Wrath,  Fury  and  confuming  Fire  of  Hell, 

ao.  God  by  the  Eternal  Unity ,  perteflion  of  Clcarnefs   and  ^uritv:  EternaUy  , 

equally  aliVe.  and  atonce  through  ard  through  all,  everywhere,  whole  immen- 

fiity  is  Abyffal ;  yet  his  Manifeftation  diftinguifliable  i  but  whatever  hath  Limits  ot 

number  and  meafure,  is  imagible.  .....        ,         ^     ^  •„ /-^4'c  fl,^«„'ri» 

2,  And  wherefoever  the  Good  moveth  m  his  fweet  Love,  there  is  God  s  flowing 
forth  in  the  Idea  or  Objeft  of  the  Eternal  Dcfiring,  where  the  Love  fandeth.it  lelt, 
as  in  Angels  and  Blefled  Souls. 

Q.  2.  fVhat  is  the  Abyfs  of  att  Things  where  is  no  Creature,  the  Unfexrchahle  Nothing ? 

A.  I  The  Abyfs  of  all  things  is  an  habitation  of  God's  Unity.  The  Will  is  the 
Eternal  Father  of  the  Byfs  J  ameer  Love- longing.  The  finding  Power  of  Love, 
the  Son,  generated  by  the  Will.  The  oUt-going  Power  oi  the  defirous  Love ,  the 
Holy  Ghoft  (vii.)  the  Spirit  of  Divine  Life  That  which  is  gone  out  from  the  WiU, 
Love  and  Life,  is  the  Wifdom,  (v/^.)  Contcmplationof  the  Unity  which  by  Love 
brings  itfelf  into  Powers,  Colours  and  Vertues.  , 

2  In  the  Unity  reft  all  the  fix  Powers  ,  being  the  Eternal  Sabbath  :  which 
Uniiy  is  call'd  the  Nothing,  becaufc  it  is  God  himfelf,  being  incomprehenfiblc  and 
incxpreflible  or  ineffable. 

Q.  3.  mtt  U  GodCs  Love  uni  Anger  ?  How  may  it  he  only  one  thing  ? 

A.  I.  All  things  confifl  in  Yea  and  Nay,  be  it  Divine,  Djt^Ucal  0/  Ef^^y- 
The  One  Cv/?.)  the  Yea ,  or  Affirmation  is  meer  Power.  Life ,  Trutri  or  Uod 
HSirelf.  ThcNay,orNegation,  manifeftcththeYeabyitscontraiy.  Theyhave 
two  Centres  as  oly  and  Night,  Heat  and  Cold  The  No  is  a  reflex  Image  of 
t^eYea  TheYeaunclofet^,  and  the  Nay  inclofeth.  The  Yea  or  Unity,  is  an 
outflowing  Exit  or  Emanation  of  the  Nothing,  wkich  yet  is  the  Ground  of  aU 
Beings :  The  Nay  is  an  mdrawing  own- hood,  or  a  fomething  making  a  Uyis  or 
Ground,  whence  come  Forms  or  Properties.  ^  ^^ 


T^e  177  theofophick^Queflions  Anfwered,  4^ 

I.  As,  I.  Sharpnefs,  cauling  Dcnfity  and  Cold,  the  Caufe  of  Temporal  and      /-j.) 
Eternal  Darkneis. 

2.  Attra<ihon,  the  Caufe  of  all  Separation  and  Motion.    %.  Perception,  the      ,       x 
Caufe  of  finding  it  feif  like  a  great  Anguifli.    4.  Fire  from  the  Motion  in  the      f\ 
Darknefs.    But  in  the  Unity  ot  God,  is  a  clear,  foft  gentlcnefs  i  from  thefe  two      ^"^'^ 
Contraries,  originate  this  Worlds  Fire  and  Water. 

And  from  the  enkindling  of  theoutflown  Will,  is  the  yth,  (v/^.)  The  great      (y.) 
Love-fire  in  the  Lieht-     For  if  the  Unity  ftood  not  in  the  Fires  might ,  it  would 
not  be  Operative,  out  without  Moving  or  Joy.    Whereas  in  it,  is  the  Holy  Ghoft 
himfelf. 

3  Hence  comes  the  Eternal  Nature's  Fire,  whence  are  Angels  and  the  Souls  of 
Men  ;  but  the  clear  Deity  becomes  not  creaturely  :  being  an  Eternal  Unity ,  yet 
dwcUeth  through  Nature,  as  Fire  ftiineth through  Iron.  Here  we underftand the 
the  Potentiality  of  Angels  aid  Souls ,  who  by  loofing  the  Love-fire ,  enter  into 
Scif-deiire,  and  the  Anger  fire. 

4.  Out  of  this  hclieft  Love  fire,  is  flown  out  abeam  of  the  perceptible  Unity, 
the  High  Name  Jefus,  who  afluming  the  Humanity,  in  the  central  Anger- fire,  gave 
it  felf  into  the  Soul,  and  by  kindling  again  the  Love- fire  United  it  to  God. 

The  6th  Property  is  the  Sound  or  Dil^mdions,  in  both  Fires  ahke  at  once.      (6) 
In  the  Diviis  and  Dimned,  who  have  no  Underftanding ,  but  fliarp  Wit  to  try 
the  Foundation,  and  abufe  the  Powers  of  Nature  by  Deceit  and  Voluptuoufnefs. 
In  this  Property  ffand  the  Holy  Powers  and  Names,  and  the  wonder  doing  Word, 
which  the  Evil  Spirits  by  Tranfmutation  mifufe. 

f .  Here  is  the  \A/hole  CAbdl  or  Mttgit^  where  the  imperceptible  worketh  in  the 
perceptible.  Before  this  Door  ftands the  Law  of  Afo/ex,  Exod.  ^o.  2,3,7.  not  to 
mifufe  it  on  Pain  of  Eternal  PuniChment.  The  7th  Property  is  fubfrantiality,  (7.) 
whence  exifteth  the  Vifible  World.  In  which  is  both  the  central  Fires,  according 
to  Love  and  Anger.  But  the  Holv  Fire  lycth  hidden  by  the  curfe  with  Sin,  as  is  to 
be  feen  by  the  Tinfture  :  yet  if  God  will  there  is  a  pofliblc  Entrance. 

6.  The  outflown  Holy  fire  is  the  Paradife,  which  Man  cannot  find,  unlefs  firftit 
be  found  in  himfelf  Thus  is  t'he  perceptible  Unity  or  Love- fire ,  and  the  Anger- 
fiie,  or  Root  of  the  Eternal  Nature,  which  in  its  Centre  is  Eternal  Darknefs,  and 
Torment,  both  from  Eternity  in  Eternity  3  yet  with  two  Eternal  Beginnings,  as  is 
to  be  apprehended  in  the  Fire  and  Light. 

0^4.  IVbAt  woi  before  Angel j  and  the  Creation  were  ? 

A'  I.  Then  wag  God,  with  the  two  central  Fires  which  were  one  Subftance,  but 
diftinguidied  as  Fire  and  '  ightt  in  them  lay  the  one  Element,  and  the  infinite 
Powers  of  generating  Wonders,  Colours  and  Vertues  ;  in  them  lay  the  Idea 
of  all  inward  Angelical  Kingdoms,  and  Souls,  and  ofall  Creatures  of  this  World, 
in  perfeA  Harmony. 

2.  But  when  the  central  Fire,  with  Self-defire  moved,  to  vifible  formation,  and 
ftirredthe  Eternal  Will  of  God  in  both  Fires,  then  the  Idea  to  the  Praife  of  God, 
became  Image  like. 

3.  In  this  the  helliih  Foundation  alfo  brake  forth,  which  God  rqeftrng  out  of 
his  Work,  (hut  up  in  Darknefs,  remaining  to  this  day,  ashungry  Jaws  longing  to 
be  CTcaturely. 

4.  Into  this  Anger  fire,  Lucifer  lufting  powerfully  to  domineer  over  the  Meek 
Love  of  God,  loft  the  Throne  of  the  central  Love- fire,  pofleifing  only  that,  where 
hot  and  cold  arc  in  ftrife.    Being  a  Centre  of  the  YifiWe  World. 

Q^  5.  mat 


44  The  ijy  Theofophickt,Qjieftkns  Jnfppered, 

Q.  5.  WhAtwAi  it  0f  which  the  Angels  were  rnxde  ?  Whit  in  the  JVori  tf  God  bee  Ante 
Cr^Atunly } 

A.  I.  The  Subftance  of  the  Good  Ange's,  is  out  of  the  two  central  Fires  of 
Kire  and  Light,  but  th^ir  Idea,  Spirit  or  Powers,  are  out  of  the  Out- flowing,  In- 
finite, Migaty,  Holy  Names  of  God. 

z.  They  are  many,  and  every  Throne  Angel  according  to  the  Peculiar,  of  the 
various  Names  and  Offices  himfelf  and  his  Legions  are  ilkiftraced  with. 

5.  The  Prince- Angels  are  as  the  Spirits  of  the  Letters  ,  and  the  other  as  the 
jy/ning  of  Words  and  Sentences.  And  as  our  Alphabet,  hath  our  whole  under- 
ftanding  of  allSubftances  :  So  is  God's  Word  of  all  things,  and  the  Ansels  are 
his  Letters,  in  the  Divine  Alphabet.  4.  And  did  not  the  Curfe,  to  prevent  our 
abufe,  hinder  ?  Man  having  Qiut  up  himfelf  in  the  NO :   So  great  is  the  Authority 

Mith,  17. 20,  in  what  his  Mouth  carries,  that  he  might  triumphantly  do  wonders  as  the  Angels, 
PfKr.  50.  1 4.   Kom.  1 0.8. 

•  5"-  If  the  Creatural  Life  ftood  not  in  an  ovrn  Will,  in  the  Property  to  the  Fire, 
Lucifer  could  not  have  feparated  himfelf  from  the  Good. 

6.  The  Angels  are  within  and  without  this  World,  yet  in  another  Prindple  or 
World  (yix.)  in  the  One  Element,  whereout  came  and  fHU  cometh  the  Pour  Ele- 
ments, and  are  Princes  of  the  Conftellations :  But  fome  are  of  a  more  outward 
Chaos  or  Kind  in  the  Four  Elements,  call'd  Starry  Spirits,  {vi\^  Afcendams. 

<^  6.    JVhat  do  Angels  y  and  why  doth  God's  Power  become  Image- lUie } 

A.  I.  Out  of  the  Mind  come  Thoughrs,  and  from  them  Imaginations,  whence 

Longing  and  Delight  exift,  and  we  rule  all  things  by  the  diftimftion  of  words  :  So 

*  Trifmigijitu  God  (vi^^.)  the  Eternal  *  Mind,  by  His  out- flowing  Powers,  brought  out  the  An- 

in  his  ?w-    gelical  Idea,  and  the  Holy  Angels  arenas  God's  Thoughts,  revealing  His  Mind  as 

mandtr.  his  Work  Inftruments  to  mamJrft  the  Eternal  Powers ,  they  are  as  Strhngs  m  the 

great  Harmony  ,as  our  articulare  Words,fo  are  they  diftinft  Parts  of  the  Love  fport. 

2.  And  their  great  Joy  andKnowledge  of  the  Eternal  Wiidom  humbleth  them 
before  fuch  Highnttfs,  left  they  lofe  that  honour.  Their  feeding'is  an  indrawing 
of  the  Unity,  which  is  the  Balfam,  that  their  Central  Fire  awake  not  the  Wrath  5 
for  the  Devil's  Fall  is  their  Looking- glafs. 

3.  The  moll  grofs  Companion  of  the  Outward  World,  is  the  out- flown  In- 
(i.  I.  3.4.  ward  World,  in  the  two  Central  Fires.  The  moft  Outward  is  the  four  EJemencs, 
sO              ti^e  next  Inward  is  the  Aftral  5  the  third  theQuintedence  ;  the  fourth  the  Tindure  j 

the  fifth  the  Clear  God.  The  more  inwardly  we  reach,  the  nearer  God.  And  were 
we  awake  from  Adxm's  Earthy  Love ,  we  might  very  well  fee  Heaven. 

Q;^7.    T^bat  moved  hid^tt  itpart  from  God  } 

A.  I.  The  Potence  of  Forming  landing  in  the  Tranfmutation,  vi\.  His  Receiving 
Powerjtherefore  the  out- flown  Will  in  theCentral  Fire  of  the  EtemalNature,made 
him  elevate  himfelf  to  defpife  the  Refignaticn,  but  would  try  the  Properties  of 
the  Eternal  Nature,  and  fo  mifiiled  the  Holy  Name  in  himfelf,  and  willed  to  do- 
mineer over  the  Thrones,  and  btake  himfelf  oflf  from  the  Unity.  Then  inflantly 
the  Properties  were  manifirft,  ashard,{harp,  four,  bitter,  flinging,  and  the  tor- 
menting, cold  and  hot  fires. 

0.8.  Hm 


The  ijj  Fhflofophick,  Queflions  Anf reeved.  45^ 

Q.  8.    Hm  could  an  Angel  become  a  Vevil  ?  What  u  a  Devil  ? 

ji,  I.  He  would  not  be  under  the  fpcaking  of  the  Unity ;  which  was  Balfam  to 
his  Fire- Life ,  but  be  his  own  Ipeakmg ,  fo  his  Fire  could  conceive  no  glance, 
but  the  Holy  Name  and  Central  Love  Fire  withdrew. 

z.  If  he  would  be  an  Angel  again,  his  Fire  Life  muft  be  killed  with  Love,  but 
This  the  Helliih  Foundation  neither  will  nor  can  do,  as  Fire  cannot  endure  Water. 

3.  Their  whole  Life  is  a  Dcl'pair,  Venom,  Dying,  Stmk,  Sorrow,  Shame  and 
Torment,  that  he  hath  trifled  away  the  Divine  Exprels,  Reflex  Image,  and  got  the 
Form  of  Poifonous,  Venomous  Beads  and  Worms,  according  to  their  various 
Properties  of  Pride,  Covetoufnefs,  Envy,  (^c.  all  contrary  to  Wifdom,  Truth, 
Love,  (^c.    Thus  good  men  have  turned  evil,  and  fallen  into  Perdition. 

Q^  9-    JVhy  did  not' the  Omnipotent  God  prevent  the  FaU  of  Lucifer  ? 

ji.  I.  WhilftFire  and  Water  are  in  a  Vegetable,  they  lovingly  embrace  each 
other,  but  once  fundred,  do  never  more  deflrc  each  other,  but  as  Mortal  Foes, 
whenever  they  encounter,  the  one  die's- 

2.  So  Love  and  Anger  fw here  in  Harmony)  bring  the  firft,  Sweet  Delight,  the 
other  Life  and  Strength,  and  are  two  Eternal  Principles,  having  each  an  Eternal 
Will,  Foundation  atKkCentre  of  its  own :  Therefore  if  the  Anger  will  lever,  the 
Love  doth  not  hinder  vtlth  force :  Nor  could  the  Love  work  otherwife,  than  like 
itfclf  j  elfe  God  would  be  at  odds  in  himldf.  But  if  the  Created  Image  the  No 
or  Anger  give  its  Will  to  the  Yea  or  Love,  it  would  be  chang'd  into  a  Love- Fire. 

3.  And  tho'  the  Anger  be  an  Eternal  Principle,  and  part  of  God's  Omnipo- 
tence, the  fault  was  the  Creatures ;  for  in  the  unimagcd  Power,  the  Love  doth 

/cvcr  burn.    And  God's  hardening  is  not  lending  a  fi range  fierce  Wrath  into  any, 
but  it  is  left  to  its  own  fiercenefs,  on  which  Judgment  pafleth. 

The  Anger  is  Love's  mamfeftation  3  and  the  Fallen  Angels  are  the'  Lookirg-  g-aff 
of  the  Good  Angels. 

Q:  10.    JVhat  did  the  Vevil  defire  fcr  which  be  left  God  ? 

A.  '  Uq  would  be  an  Artift ;  their  Joy  ftill  is  in  Tranfmutation  of  themfelves 
irito  Forms.  Subjection  in  Humility  pleafed  him  not,  but  would  be  a  God  to 
himfelf  and  his  Legions.  The  Magick  ground  of  Omniporency  pleas'd  him,  which 
made  hun  elevate  himielf  above  the  Efflux  of  the  Unity  j  and  prove  the  Properties, 
but  knew  not  how  ic  would  be  with  him  when  the  Light  fliould  extinguiui  ;  for 
then  came  Darknefs,  and  the  cold  Iharpnefs  of  the  Fiercenefs,  and  he  inilantly 
at  utter  Enmity  againft  God,  and  all  Angelical  Hofls. 

(^  II.    ff^at  was  the  Strifs  between  Michael  and  the  Dragon,  and  what  are  the)  ? 

A.  I.  Michael  is  the  Figure  of  the  Divine  Power,  not  as  a  Creature,  but  as 
the  opening  and  moving  of  the  Eternity,  which  name  after,  in  Jefus,  was  ordained 
for  Man. 

2.  The  DragtHi  is  Hell  raanifefted,  the  Will  of  the  Anger,  and  the  Wrath  of 
the  Properties,  as  heat.  Cold,  Woe,  tbelirft  Principle,  a  Hunger  and  Thirft,  a 
Dying  Quahty.  Satan  is  the  Will  to  Ccntradidtion  and  ties.  Belial  the  Luft  to 
Unclcannels.  Beliebub  a  Source  of  Idol  God?.  Afmoita  a  Spirit  of  Fury  and 
Madncls.    L«a/cT  of  Pride  and  {tareljj^cljmbing  up. 

3.  Their 


46  *]Lhe  177  theofophickO^^flfons  Anfvpered, 

?.  Their  Strife  was,  as  of  the  firft  and  fecond  Principles,  as  was  That  of  Jcfus 
in  his  forry  days  Temptation,  and  of  r/r.ze/ while  Mofeywzsin  the  Mount.  In 
This  S:rife  the  Dragon  is  driven  out  of  the  Holy  Name;  in  This  S:rife  Chrift 
brought  the  Will  of  Man  through  Death  and  Hell  to  fubfift  in  God,  unpaffive, 
that  it  may  fublift  in  the  Fire, unapprehended  by  the  Fire ;  or  as  the  Sun  kindleth  it 
lelf  in  the  Elements,  yetkeepeth  its  Light  to  its  felf;  or  as  Fire  blazerh  through 
Iron,  yet  is  not  Iron-  So  clear  muft  be  the  Will  whivh  God's  Unity  is  to  polTefs  ; 
till  the  Will  be  thus,  the  Dragon  exiftcth  in  it. 

4  Thus  may  Love  and  Anger  be  fo  unfevered,  as  to  be  One  only  thing  ;  as  Fire 
and  Li<^h:.  The  Power  of  the  Anger  ca.i^'d  thi  Fire  Kingdom  to  form  it  felf  in- 
to a  Den  of  Dragons,  which  God  permitted  that  he  might  not  further  difturb 
the  Creation. 

0^12.    How  Clin  Mxnpojfth'.f  i^now  the  Veep  Unity  t 

A.  I.  Reafon  imagineth  God  confuked  with  Himfelf  about  the  Predeftina- 
tion.  But  the  oit-flowing  Na  nes  of  tne  Powers,  is  the  Councel  of  God.  The 
wonder- doing  Word  it  felf,  in  the  Figures  or  Rededions  of  the  Holy  Names, 
which  Figures  are  cal  'd  the  Idea. 

2.  The  Eternal  Nature  i-r.ageth  it  felf  according  to  the  Forms  to  Fire  as  hard, 
(harp,  fierce  ciTf.  in  the  No  or  Anger;  yet  illuPrrated  by  the  Yea  or  Light,  and 
they  wreftle  as  a  Love  fport,  which  brings  the  Imaging  into  Triumph,  and  over- 
cometh  the  Dragon. 

3.  In  This  Strife  Jefus  funk  himfelf  into  the  Humanity,  Redeeming  Man,  and 
Ruleth  till  his  Enemies  be  his  Foocftool. 

4.  To  fliew  the  p^  flibility  for  the  Spirit  to  fearch  the  Depth  of  the  Deity.  Know, 
Man  is  an  Image  of  God,  according  to  Love  and  Anger. 

Firft,  The  Soul  is  of  the  Eternal  Central  Fire,  whence  all  Creatures  come,  but 
not  out  of  the  Pure  God 

Secondly,  The  Spirit  of  the  Soul  out  of  the  Central  Fire,  and  Idea  of  the  Light, 
fprung  from  the  Power  of  God,  is  the  Temple  of  the  Holy  Ghoft,  in  which  Chrift 
feedeth  the  Soul  with  His  Flefli  and  Blood,  with  Divine  and  Humm  Balfam- 

$.  The  ourward  Bodv  is  out  of  the  four  Elements  and  A/lrum  which  Rule  the 
Outward  L'f?,  after  which  Adj.m  lufled  and  broke  himfelf  from  the  Unity  of 
God,  and  the  Will  was  captivated,  the  true  Spirit  difappcared,  and  the  Idea  in- 
operative, which  RightSpirit  Jefus  in- drew  again,  and  reftor'd  with  the  Balfam 
of  Love  in  the  Light-  In  This  Light,  may  the  Soul  fearch  out  all  things  opcra- 
tively  in  theUnderftanding,  as  did  the  Prophets  of  Old,  the'  incomprchcnfiblc 
to  Outward  Reafon. 

(^13.  How  and  vf hither  was  the  Dragon  Sec.  thruft,  feeing  God  fills  all  things  ?  &c. 

A.  1.  His  Thrufting  out  was  Effeifled  by  the  name  of  the  Holy  Powers  of  the 
Throne  which  Lucifer  had,  is  fevered  from  God's  Holinefs,  dwelleth  under  the 
firmament,  and  in  all  (Quarters  of  the  Earth,  betwixt  Time  and  Eternity.  Alfo 
in  the  out-flown  fierce  Wrath  of  the  four  Elements,  but  cannot  touch  the  Good 
Power  of  the  Elements. 

2..  Tho'  there  are  fome  Good  Powers,  in  which  is  wholly  the  Fire  of  the  Light, 
yet  in  Man  is  Good  and  Eril ;  the  Evil  being  captivated  by  the  Good,  unlcfs  by 
Man's  Will,  or  by  Turba  Magna  the  Evil  exceedeth  the  Good. 

3.  The  Expulfcd  Dragon  is  not  the  Central  Fire  of  the  Eternal  Nature,  but 
an  Efflux  fronii  it,  rcfembling  Smgkc.    The  Hclliih  Den  prcfents  ic  felf  fometimes 

in 


Ihe  ijj  Theofophick^Queftions  Anfivered.  47 

in  the  Upper  Region,  where  from  great  Heat  and  great  Cold  break  Thunder- 
bolts. A'.fo  in  great  Wi'.dernefles,  and  in  great  Clefts  and  Concaves  in  the  Earth, 
,  where  the  Highly  Damned  Spirits  and  Souls  of  Men  are  horribly  terrified.  But 
the  Sun  and  Water  hold  them  hidden  as  yet. 

4,  God  is  to  Hell  as  a  Nothing}  as  Light  to  Night;  as  Life  toDCvith.  The 
great  Shame  Reproach,  Anguifh  and  Torment  of  the  Devil  is,  that  he  is  fo  near 
God,  yet  cannot  pofVib^  attain  him. 

Q..  I  f .  Had  Hell  a  Bei^iKning,  and  may  it  have  an  End  ? 

A,  I .  God's  Anger  hath  been  from  Eternity,  but  not  as  Anger  \  but  as  Fire  hid- 
den in  Wood  or  a  Stone. 

2.  The  enkindling  was  in  the  Fall  of  L«(rz/tr.  And  having  an  Eternal  Founda- 
tion, it  can  never  ceafe,  unlefs  the  Creation  totally  be  annihilated,  and  that  the 
receptibiliiy  of  the  Eternal  Nature  (hould  extinguifli,and  the  Kingdom  of  Joy  and 
Triumph  ceafe. 

There  muft  be  two  Eternal  Beginnings  one  in  another  ,  the  one  to  manifefl  the 
other. 

-Thus  fartheExtrads  of  the  Anfwers  of^acob  Bebmen  given  to  the  firfl  Thirteenth, 
_..and  part  of  the  Fifteenth  Queftion. 

Here  follow  orderly  the  Anfwers  of  all  fuch  of  the  177  Queflions  of^acob 
Behmen  which  were  left,  as  far  as  yet  appears,  unrefolved  by  the  blcflcd  Author 
himfclf,  beginning  at  the  14th  of  thofe  Qucfiions. 

Q   14.    What  U  LuciferV  0§ce  in  Hell  with  his  Legions  ? 

■  A.  I     a  What  God's  working  in  Hell  is,  will  be  fhewn  in  the  17  of  thefe  An-  a  Anfvter  17. 
fwers,  6  as  a'fi)  what  and  where  Hell  is-    What  is  the  Lragon,  is  re'blved  by  the  from  u  3.  to 
blefled  ^acoh  Behmen  in  the  i  rth  Anfucr.    c  What  the  Dominion  of  Go:;d  Angels  the  i  j. 
i?,  will  fall  unc  er  the  1 9th  5  all  which  may  contribute  much  to  the  prefent  It  iquiry.  b  ¥ro.n  v.  1 6» 
•     2.    The  Dark  World  exifleth  of  fix  of  the  feveci  feparate  Properries,  becaufe  to  the  end. 
the  leventh  is  the  reft  of  the  other ;  therefore  not  properly  to  be  undirftood  cf  c  Anjver  19. 
That  World,  where  no  Reft  (hall  be  for  ever ;  for  Lkc;/.  rand  his  Angels,  as  they  from  v:i6. 10 
arc  Ci  eatures,  tho' revolted  and  in  rebellim  againft  the  Gcd  of  Love  and  Good-  the  end. 
ne:s;  yet  are  Subjeds  in  His  Kingdom  of  Wrath,   and  ready  Servants  to  the 
Adiye  Fiercenefs  thereof.    For  tho'  the  Principle  (wherein  they  are  Inftrurpents) 
bi  wirhout  beginning,  and  as  it  is  in  God  tor  ever  unmanife^ed ;  ^  et  as  it  is  in  the 
Creatures  (che  Secluded  Angels)  it  is  a  Fire  of  their  own  kindling,  wherein  (as 
being  their  Life)  they  are  moreor  lefscxtieamly  aftive  and  skilful,  accordingas 
their  Tinftur?  rooted  in  their  Forms  of '  ife  is  more  or  lefs  fortified ,  and  excel- 
ling that  in  others  for  Puiflanceand  Exquifitenefs. 

3.  Confi.^er  we  that  God's  working  in  Hell  muft  nee.ls  be  in  al!  the  icwen  Pro- 
perties of  the  Dark  Abyfs,  inthefirft  four  whereof  the  Apoftate  Angels  are  like 
ready  Ailives,  having  no  other  Will,  or  have  they  fitted  rhemfelves  for  any  other 
work  or  ufe,  but  to  Image  the  Abyfp  of  the  firft  Principle;  fome  of  them  moft 
ftrcngly  bear  the  Aftring^nt  imprelTed  Powers,  others  the  rcftlefs  Conf:ringent 
Actradion,  others  the  Cruel  Self  gnawing  Worm  of  Anguilh,  others  the  Raging 
Hot  Fire,  that  is  fevcrallv  one  fcrt  un^er  the  prevailing  Tyrannv  of  the  one, 
others  of  the  other :  Tho'  the  whole  four  unite  in  everv  one  in  the  Eternal  Band, 
as  in  fome  horrid  Creatures  here,  the  Angui{h  of  Cold  Venom  is  prevalent  ^  yet 
in  this  Elementary  Fabrick  there  is  an  allay  of  fome  contrarv  Property  m  fnmc 
weak  pre  p-.rrion,  elfe  were  the  Creatures  her:,  as  the  horrid  ones  there.  But 
thus  the  Office  of  the  Black  Sp-nts  is  in  all  their  Forms  wholly  extream,  tho'  in 

.  G  one 


48  t^e  I'j'j  Hheofophtch^  0 uefitons  Anfvpered, 

one  only  is  the  Extremity  in  the  higheft  degree  their  Natures  are  capable  of,  as  is 
feenin  Dileafed  Bodics,thatone  of  the  Humours  is  fredominanr. 

4  From thefe  things  is  difcemjible  what  LucifersO^co.  is  in  Hell,  which  is  to 
be  the  moR  copious,  ample,  comoleat  Image  of  the  Jealoufie,  Ztal.  Indignation, 
Fierce  Wrath,  or  Devouring  Fire  proceeding  from  tie  Breath  of  the  Almighty 
Father.  And  tlie  Will  and  Life  of  This  Prirxce  (:he  M-i^^er  piece  of  Horroi:r,  and 
ftupcndious  Epitome  of  the  Dark  Centre)  doth  therein  fubfift,  ever  enkindling 
in  his  own  Body,  and  every  Member  of  it  ,(  being  the  whole  Dominion  of  the 
Dark  Troops)  one  entire  fupply  as  out  of  a  Fountain  of  Fury,  R^ge  and  Fierce- 
Tits,  as  naturally  as  do  iffue  Contagious  Emaratior-s  from  a  Plague  Sore,  or  the 
Mortal  Fum.es  from  the  Dead  Sea  (afFefting  the  Biids  attempting  to  flie  over  it) 
as  is  reported. 

5.  And  this  He  doth  really,  as  the  Sun  doth  the  glorious  bright  Beams,  or  the 
Ocean  fweileth  the  Veins  of  Springs  which  empty  back  into  ir ;  or  as  Fogs  afcend 
from  corrupt  La  Ves  ;  and  in  This  God's  Infinite  Abvfs  of  the  firft  Principle  (is  as 
the  bottomlefs  Deep  to  a  fragment  of  a  thin  Superficies,  or  the  Heat  of  the  Sun 
to  an  Objeft  through  the  Burning-glafs)aftbrding  an  unfearchable  immediate  fup- 
ply of  the  Treafurc  of  Wrath,  wich  an  hungry  defire  thereunto.  Taus  doth  the 
Breath  of  the  Lord  (like  a  River  of  Brimitone  )  enkindle  that  Lake  where  they 
have  made  t  emfelves  as  Fuel  fully  ready  dry. 

<S.  And  as  a  good  Graft  or  Branch  inoculated  into  a  Crab  ftock  produceth 
fruits  of  its  own  property,  tho'  it  be  fed  by  the  four  Stock,  haply  delightful,warm, 
fpicy,  grateful,  quite  other  than  the  Crab  it  felf  j  fo  contrariwife  doth  Lucifer  and 
his  Hellifb  Legions  appropriate  to  themfelves  only  That  out  of  the  AbyfTal  Prin- 
ciple wherein  themfelves  inhabit,  whereof  thev  fubfift,  and  whereby  they  are  fhut 
up  and  cornprehended,  which  their  depraved  Bodies  can  only  alTimilate ,  that  is 
the  fix  working  Properties  enraged  to  extremity  by  the  withdrawing  of  the  Di- 
vine Holy  Principle. 

7.  And  as  Lucifer  zn^  his  Angels  did  (in  the  time  of  this  Worlr)  abufe  all  the 
Holy  Names  and  Powers  they  could  reach,  profaning  them  to  effecl  their  filthy 
Impoftures  3  fo  fhall  they  defire  ever  to  do  ;  but  the  Aftral  Influences  (  which 
like  Gold  and  Poifonous  Mercury  commixed  yielding  matter  f  ^r  t'^etr  fallacious 
Jugling)  being  once  withdrawn)  then  can  they  only  in  'heir  Black  Magick  ex- 
ceflively  and  mfatiably  hunger  to  repeat  (  as  before  )  their  Blafphemies,  but  re- 
main impotent,  and  no  more  Teife  ^n  it  than  a  man  can  on  a  fliado'.",  nop  reach 
it,  than  Dogs  the  Moon  they  bark  at  becaufe  all  tlie  good  Intermixing  Powers 
are  for  ever  withdrawn  into  their  fevcral  peculiar  Ethers. 

8.  Alfo  as  the  Evil  Legion?  do  according  to  their  various  Orders  and  Proper- 
ties more  exceed,  fomeinone,  fomc  in  another  of  the  four  Central  Forms  of 
the  Dark  Abyfs :  So  Lucifer  (as  the  Centre  of  them  all)  abounds  at  once  in  tvcry 
one,  in  the  moft  capacious  degree  of  a  Creature  Thus  we  Tee  lo;.'.*:  F-fli  bund 
on  one  Coaft,  Arm  or  Channe' ;  fome  other  foi  rs  '^n  another  quarter.  latitude  or 
bofom,  yet  in  the  Sea  a-?  all  foits  at  once:  SoTnaronce,  BKightefl  01  Angels, 
and  nowBlackeftof  the  Deform.ed  Furies  is  the  Comprehender  of  the  various 
Anguiihes,  and  all  in  the  extreameft  degree  a  Creature  pofllbly  may,  and  in  that 
refre^fl  (according  to  the  Dark  ImprelSon)  imageth  moft  exai^tiy  the  Infinite 
firft  Principle. 

9.  And  tho' Lucifer  and  his  numerous  Legions  (who  are  as  much  his,  and  have 
a  Will  as  fixtdly  dependant  on  ,  and  with  his  as  the  Leaves  do  on  the  Will  of 
the  Tree)  have  refufed,  and  been  unworthy  the  Honour  and  BlelTednefs  of  re- 
taining the  Image,  and  ferving  the  Glory  of  the  Holy  dear  Principle  Oi  Love  and 
Goodnefs  ,  but  by  forming  themfelves  according   to  Enmity  ,  Filthinefs  and 

Deceit,  - 


■7he  1 77  Theofophick^  Queflions  Anfwered,  4^ 

Deceit,  would  break  their  Order,  ftray  and  ihmk  to  free  themfclves  from  the 
Bands  of  the  Almighty,  be  their  own  Lords,  exercifc  a  peculiar  Tvranny  5  by 
which  Exorbitant  Luft  they  willed  to  quit  the  Duty  they  owcil  the  U-aVcrfa!  50- 
veiaig.-,  and  ioughi  a  riapuinel's  beyond  the  hmit  thereof;  be  would  be  a  Mock- 
God,  afliime  Ru^e,  Authority  arid  Self-Sovf  raignty  :  Yet  did  as  one  who  would 
put  out  his  own  Eyes  that  himfelf  might  be  invifible 

10.  Wheicf-re  now,  if  he  will  nolong-erbe  a  Child  of  the  Day,  hemufthea 
Captive  tci  the  Darknels ;  if  he  will  not  ferve  his  Gcd  in  the  fulnefs  of  all  things, 
he  mult  ferve  the  For  r.s  of  Enmity  in  the  w  ant  of  all  thing?  &  if  he  will  fhut  him- 
felf  i!p  'Vein  the  gold<;n  S'arc  of  Purity  wherein  he  lived  tor  the  delight  ot  his  God, 
hem.ift  bean  Anguilli  F;;uatain,  asRufty  Iron  which  yet  is  of  ufe  amor  g  other 
pai  tsof  the  ^^reation,  and  his  owa  Riz  lur  is  ^^  clog,  as  hitter  A^ringency  curbs 
thecoirodmg  Anguifh  of  Af^rj.  T:.e  Magi iirate  hath  £xecuticr.ers  for  Capital 
Q'lmes,  who  have  not  2  crntrary  V/i'!tot^£jufiicetf  their  Lord  though  ac'verfe 
to  his  «-lemtn:y.  The  Prince  ^tch  Armed  T<oi>pr,  whole  will  is  the  fame  with 
his  Imperial  Commands  to  prcfecute  l.is  EremifS  with  Fire  anf  Sword, and  whofe 
life  like  that  ot  Beafts  and  Birds  of  Prey  is.  to  pro'jerin  the  Dei^rudion  of 
others. 

11.  Here  may  the  Apoflles  words  be  applied  Behold  thegoodncfsand  fevcritjr 
of  God,  to  them  that  fell  fevericy,  but  to  thee  gocdnefs  if  thou  continue  in  his 
goodnefs.  Let  it  not  be  thought  t!  at  by  the  Rebellion  of  Lucif(r  God  hath  loft  the 
leaft  part  of  His  irfinite  Glory  3  for  as  Lucifer  ar.d  his  Legions  are  gone  into  a  Will, 
Defire  and  Hunger  orpofiteor  adverfe  to  the  delighted  or  well-pleafing  Will  of 
the  Goodnefs  and  loving  Kindnefs  of  God  in  his  S'on  the  Lord  Jefus  Chrift ,  the 
Image  of  whom  they  bare;  yet  are  they  gone  no  farther  but  to  be  comprehent^ed 
in  and  made  one  Will  Defire  and  Hunger  in  and  with  the  fie  ce  Wrath  and  Ven- 
geance of  the  Almighty  Father  in  His  firtl  Principle  ,  uithout  generatirg  His  De- 
hght  his  Son  the  Lord  Jefus  Chrift,  the  leaft  doubt  whereof  is  derogatory  to  the 
Glory  of  God's  Omipotence  5  nor  can  they  poflibly  have  any  other  Will  buc  that 
of  Enmity  and  Wrath,  being  departed  from  that  of  Love  3  for  Love  is  the  Cement, 
Chain  or  Ligament,  the  want  whereof  renders  every  Property  at  utter  Hatred 
and  loathing  of  any  other  Proper t-  Now  though  in  the  Holy  World  arc  all  the 
Powers,  yet  without  the  leaft  Dilfonance,  becaufe  Love  fills  them  all. 

Ohjc^.  1 2.  But  the  Mind  of  f'^me  may  Judge,that  to  fay  that  Lucifer  and  his  An- 
gels have  one  Will  with  the  Property  and  Wrath  of  the  Father,  feems  abfurd  j 
For  God  having  no  greater  fixt  Enemy  than  the  Devil,  That  Enemy  cannot  have 
one  Will  with  God  :  And  that  to  fay  there  is fomething in  God  which  is  not  Godj 
is  to  fay,  there  is  fomething  in  God  which  is  not  himfelf ;  which  were  rather  Mad- 
nefsthan  Foly,  ra»^her  Blaipheray  than  Error  3  for  it  divides  the  Infinite  One 
from  the  Infinite  O  ;e 

A'  I.  Dy  way  cf  Corceflion.  r .  L«aYer  and  his  Legion?  are  at  Enmity  againft 
God.  2.  Thereis  nc;thinginGod,  butwhacisGod.  3.  That  God  cannot  be  di- 
vided from  or  againft  Himfelf,  for  an  Infinite  cannot  be  divided  againil  an  In- 
finite. 

ig.  2,  It  is  anfwered  by  wav  of  Solution  3  i.  That  though  Lucifa  and  his  An-  (l .) 
gels  are  at  Enmity  againft  God  3  >et  ii  follows  nc  Sut  they  may  be  fubfervient  to 
his  Omnipotence  3  as  we  fee  Darts  and  i'oifon  ufed  againft  fome  noxious  Creatures, 
and  fome  hurtful  Beafts  a-^ainftotlier  hurrful  Beafls  3  aifo  Fire  many  ways,  how 
wrathful  foever  :t  is  of  its  own  Natuie.  And  lliall  any  thing  render  it  felf  fo 
Pervcrfe,  Vain  or  Evil,  that  the  Infinite  God  cannot  Extraft  his  own  Glorious 
Ends  out  of  it?  Fire,  Thunder,  Hail-ftones,  «ir'c.  are  treafured  againft  the  day  of 
Battel,  a  Lion  to  kill  the  deceived  Prophet,  a  Bear  them  that  reproached  Elijhty 

G  i  he 


^o  7he  177  theofophick^Queftions  Aufwered. 

he  calls  for  the  Sword  ,  Peftilence ,  Famine ,  Catcrpil'ars  ,  Barrcnnefs  -,  and  ii 
there  Evil  in  the  City^,  and  the  Lord  hath  not  done  it  t  And  as  this  World  is  the 
Image  of  the  Eternal,  lb  the  Evils  here  are  the  lively  Figures  of  thofe  3  and  as 
many  Mens  Sins  (like  fo  many  iilthy  Exhalations,  generating  Toads  in  the  lower 
Region,  as  over  the  \([Qoiferfey  is  laid  to  be  done)  confpire  into  a  General  Con- 
tagion of  Sweeping  I'lagues  whereby  the  TranlgrefTors  (exclu  iing  themfelves  the 
Kingdom  of  Purity  and  Love)  arc  Inftruments  of  their  own  Milcry ;  fo  in  that 
Abyfe  they  aft  continually  the  Tragedy  of  their  own  defpsrate  Horror ,  and  yet 
therein  do  the  Will  of  the  Almighty  God  who  compre':ien'  s  the  dark  Abyfs,  and 
are  one  Wiil  with  his  Wrach,  devouring  Fire  ard  fierce  Ir.dignation. 

(•2.)  1 4-  Though  there  is  nothing  in  God  but  what  is  God,  it  muf^  be  underftood  of 

Powers  as  thev  are  in  God  5  fo  his  Principle  of  Infinite  Potence  and  \Vrath,as  it  is 
in  God  gecf  rating  the  Glorious  Love  delight  His  Son,  and  being  Eternally  undivi- 
dablc  from  His  Goodnefs  and  Grace,  it  is  God  j  but  as  God  makes  Himfelf  Crea- 
turely  ,  that  is  fpoke  forth  the  Creation  out  of  Himfelf,  and  as  the  Creature  per- 
verteth  his  own  Way,  m.ifimploycth  his  entru fled  Talent,  then  are  the  Properties 
which  are  onlv  diftmguifliable  as  they  are  in  God,  but  feparate.  Divided  and  Evil 
as  they  are  in  the  Crea'ures ;  yet  thoie  Evil  Properties  have  ore  will  bent,  hun- 
ger and  fierce  or  rapid  Inclination  with  the  Principle  of  the  Wrath,  Zeal  and  Jea- 
loufie  of  Gcd  :  which  is  moft  righteous  and  juft  in  God,  butmort  cruel,  ferine, 
injmicitious ,  wicked  and  unclean  in  the  Evil  Angels  and  Reprobate  Souls. 

(:?  •)  '  ^*  ^      ^^^  Cdnnot  be  divided  from  God ;  for  it  were  to  Be  divided  from  Him- 

felf, asimpoflible  as  to  feign  two  Infinites,  which  were  brutil"h,  weak  and  vile  to 
think,  and  which  nothing  above  fpcken  can  be  conftrued  to  imply  j  vet  that  all 
Powers  come  from  Him,  Ihews  uncontroulably  they  are  all  diftindly  in  Him,  but 
not  divifibly  as  they  are  in  him  ;  for  in  the  Infinite  God  ail  is  infinitely  Good  : 
The  Evil  is  onlv  a>  the  Properties  are  feparated  in  the  Creatures  who  extinguifli 
in  themfelves  the  Vital  Spirit  of  them,  the  pure  Univerfa'  Life,  which  keptfwcet 
Order  and  Harmony  by  the  Bonds  cf  Love,  but  once  diffolvcd  ,  Antipathy  and 
Death  domineers  in  the  Dark  Wrath  j  yet  God  according  to  the  firft  Principle 
gives,  or  is  the  EiTence  and  Immorta'i'iv  thereof  )fX)X  as  in  Him  we  live,  move, 
and  have  our  Being.  vi[.  our  Eternal  Bieflednefs  and  Tranfitory  Being  of  Good 
and  Evil ;  fo  by  Him  and  in  Him  (according  to  the  Pr  j;perty  of  the  firfc  Principle) 
hath  the  whole  Dark  World  theirs  :  as  well  their  Being  or ExiftcncC: as  their  Tin- 
fture,  In-mutabiliy  or  Perpetuity. 

i6-  And  this  is  plain'y  demonftrable  in  the  Creatures,  both  in  the  cruel,  fierce 
wild  one's,  and  in  the  gentle  tame  Beafts  5  but  efpecially  in  Man.  See  we  an 
impious,  injurious  implacable,  malicious  Man  (caufelefly  yet^  foliicicou fly  hunt- 
ing, purfuing  enfnaring  and  tormenting  his  Neighbour,  with  how  great  Delight 
and  Pleafure  he  fees  his  unrighteous  Projec'ts  fucceed  ?  Wherein  hath  a  grinning 
kind  of  f  atisfacTtion,  one  Property  being  proud  of  the  other ,  which  makes  him 
mfult  hke  thofe  that  fhall  kill  the  Witneflcs,  Rejoyce,  Feaft  and  fend  Gifts  one  to 
another.  For  their  firft  Principle  enthroned,  ruling  over ,  is  at  reft  in  their  third, 
but  when  their  Defigns  prove  Abortive,  an  Evil  Spirit  from  God  troubles  them, 
and  do  as  Saul^  want  David's  Harp  to  blunt  the  Point  and  Edge  oftheir  Forms  of 
Life,  which  now  (harpen ,  grow  fierce,  grate,  rub  and  torture  one  the  other, 
Cuming  (as  in  Himan)  the  confluenceof  all  other  good  into  Gaul  and  Wormwood, 
becaufe  their  firft  Principle  cannot  generate  thefecond,  being  Strangers  to  the  Life 
of  God  through  the  Ignorance  that  is  in  them,  on  loofingthe  Charms  of  the  third, 
do  like  a  Mill  wanting  Corn ,  grind  themfelves,  and  the  Powers  do  all  form  them- 
felves into  Hoftility,  immediately  entring  into  an  irreconcileable  Conflid- 
17.  Sec  we  alio  an  upright  pcrfed  Man,  though  he  entirely  wiflieththe  Good,  of 

all 


the  I  -jy  theofophick.  Queftions  Anfwered.  5 1 

ftU  Men  5  yec  when  he  fecth  a  vile  J'crfori  hatching  and  ptrpecrating  his  Outrages 
on  the  Lamb-like  Innocents,  and  that  alio  he  ^ct%  the  Righteous  God ,  either  by 
His  own  immediate  propitious  Hand ,  or  by  Ipiriting  the  opprefled,  or  any  other 
to  defend  or  avenge  Him  :  What  kind  of  fo-ace  and  thankful  frame  appears  in 
this  Pious Obferver?  Exaltmff  Him  to  a  real  Delight  and  Joy,  for  there  being  the 
felf-fanie  Forms  of  Lifi,  compo'mg  the  Holy  Soul  as  the  other  (though  not  the 
Holinefs  of  the  Soul,  for  that  is  a  Divine  awakening  as  a  Flame  out  of  a  dark  Fire) 
the  fweetneis  fuch  a  one  fliareth  (by  feeing  the  Peaceable  dcHv^red,  or  Vengeance 
taken  on  the  fixed  Enemy,  whole  delperare  Rclblutions  pulLt  him  on  to  deftroy) 
is  much  more  than  it  can  be  of  content  to  the  Blood-thirfty  when  their  ?lots  prof- 
per ;  as  it  is  wricten,  Rtjoyce  over  htrmy  People,  andye  holy  Apofikr  and  Prophets. 

1 8-  Thus  fee  we  Revenge  tobefofwcet,  that  often  it  requires  fowre  Sauce,  our 
firft  Principle  being  lb  ftrong,  that  it  is  obnoxious  to  catch  as  Tinder ,  while  it  is 
as  a  burning  Coal  to  the  Hand  of  him  that  carries  it  3  and  though  we  fadly  Expe- 
riment it,  yet  how  propenfe  are  all  M:n  as  Men  torufh  on  thofe  Pikes,  to  lac 
our  Hunger  after  it,  whv  h  erroneoufly  deem  a  real  Felicity  to  be  in  it.    And  thu  s 
to  the  penetrating  Mmd  is  C^odobfcurely,  yetdiflin(flly,  imaged  in  bad  Men ,  but 
evidently  in  good  Men  ;  but  Luciftr  is  oblcurely,  yet  diftincflly  ffiewn  in  good  Men> 
exprefly  charader'd  in  bad  Men,    See  the  Anfwer  qifacob  Bebmen  to  the  8ch  of 
thcfe  Quefi ions- 
Here  begins  the  Third  Grand  Diftribution,  which  comprifeth  the  25  next  fol- 
lowing Que'lions. 

Q.  15.  Hiiththe  Foundation  of  Hell  uk.en  a  Temporary  Beginning,  or  hath  it  been  from 
Eternity  i  or  how  may  it  fubfift  EttrnaUy,  or  not  ? 

j4.  That  part  of  Anfwer  to  this  weighty  Queftion,  which  the  God  of  Wifdom 
vouchfafcd  to  make  bv  his  Eminent  Ser\ant  the  Author  m  the  four  Verfes  begin- 
ning the  Anfwer,  is  full  and  clear  to  fuch  of  his  Children  who  are  Proficients  in 
the  reft  of  his  Preaous  Writings  j  but  for  the  fake  of  other  finccre,  faithful  En- 
quirers, who  arc  lefs  convcrfant  in  them ,  it  may  be  rcquifite  to  add  fomething 
more. 

5.  Now  It  is  granted.  That  neither  Men  nor  Angels  (hould  have  known  it,  had 
not  theii  depravitv  awakened  it  3  thus  it  is  a  dear  bought  Knowledge,  and  what 
Men  buy  dear,  it  is  fin  thev  fliould  have-  Yet  though  Hell  hath  opened  a  terrible 
Everlafting  Abyfs  of  Wrath,  it  is  the  Artifice  ofthe  Deceiver  to  fuggeft  to  belbtted 
Men  the  Non- Entity,  That  there  is  no  fuch  5  endeavouring  to  make  Atheifts  in 
Judgment,that  fuch  mav  be  more  Obdurate  and  Blafphemous  as  well  as  more  Blind 
than  the  Devils  themfelves  who  both  believe  and  tremble.  And  to  the  Atheifts 
inPra<flice  is  fuggeftei  the  Mutabihty  of  it  to  embolden  them  in  Lcudr  efs. 

6.  But  to  take  away  the  Pillow  from  under  both  their  Heads,  it  will  be  found 
that  an  Atheift  m  Judgment  (if  there  He  realiy  any  fuch)  is  both  a  Iccm  to  the 
Evil  Angels,  and  by  putti*  g  out  the  E^  e  of  his  Reafon  (which  diftinguiilieth  him 
from  the  Beafl  that  periflbeth)  is  transformed  thereinto,  and  the  Atheift  in  Pradice 
is  his  own  Condemner  and  ftriveth  in  vain  to  put  out  the  Eye  of  his  ov^ti  Intelleft, 
gleaning  (as  it  were)  Stubble,  (^c-  wherewith  to  burn  himfelfs  thus  is  it  the  Com- 
plaint. My  people  Ptrifh  for  Tvum  (f  J^ncvciltdge. 

7«  We  are  to  know,  that  though  Hell  be^an  whentheevil  Angels  did  put  out 
their  own  Eyes  3  yet  their  fo  doing  was  a  Deprivation  of  one  Principle,  not  a 
Creation  of  another ;  but  the  revealing  the  Principle  of  Wrath  till  then  hiden,  as 
it  is  ftiU  hidden  in  God  and  the  Heavenly  Holy  World.  Nor  is  it  lefs  demonftra- 
ble  than  the  Natural  outward  Night,  for  the  abfence  of  the  Sun  is  the  prefcnce  of 

the 


52  ^he  ijj  Theofophick^Queflions  Anfnpered. 

the  Night,  and  the  firft  Principle  is  figured  therebv  ;  for  the  invifible  things  of 
Him  fronn  the  Creation  of  the  World  arc  clearly  fecn  ,  being  underftocd  b>  the 
things  that  are  made,  (^c.  Let  it  be  coniicered,  that  though  there  are  no  Places  on 
orm  the  Earth,  where  there  is  Day,  buttherefucceffively  aifoisN'ghtj  btj:  there 
are  many  Places  inCaverus  under  the  Earth,  where  day  never  approacheth.  And 
though  beyond  the  acute  Angle,  or  Cone  of  the  ihadow  of  our  Globe  in  the  Deep, 
made  by  the  more  exceeding  over  proportion  of  the  lengtn  ot  the  !>un's  Dia- 
meter to  that  of  ours,  there  can  be  no  Night ;  yet  in  the  Opake  Orbs  ot  the  Moon 
and  Stars,  it  muft  be  alike  demoni!rable  as  with  us- 

8.  And  to  proceed  one  f:ep  farther  in  Anfwer  of  the  Queftion  ,  whether  the 
Foundation  of  Hell  be  Temporary.  It  muft  beccnfefled,  that  a-  every  thir^g  hath 
a  Root,  and  that  nothirjg  can  live  longer  than  its  Root ;  therefore.  Eternal  things 

-  muft  proceed  out  of  the  Eternal  Root  3  and  that  Heli  hath  a  i'erperiity  muft  be 
believed  by  ail  who  credit  the  Teftimony  of  the  Prophets,  and  Lhiift  himfelf,  and 
the  Darkncfs  there  to  be  the  bl-icknefs  of  Darknels,  where  the  V' orm  is  Immor- 
tal, and  the  fire  nor  extinguifhable.  What  room  then  is  left  tor  the  leaft  doubt 
that  Hell  or  the  Stream  of  Wrath  is  iftued  cut  of  an  infinite  Ftemal  Fountain. 
Alfo  that  as  the  fcorching  heat  of  the  outw  a'  d  Sun  not  oiilv  cotifilkch,  but  natu- 
rally tlniierh  with  the  cheering  Splendor  thereof  ^  So  doth  tncAbyfs  of  Wrath 
coniubftantiare,  andisoneEffencein  the  Almigncy  riinit),  with  the  infinite  gra- 
cious Goodnefsand  Holinefs  of  t-^e  Divine  Pinxip'ei-'f  Love  and  Delight. 

9.  They  who  will  not  underftand  but  Cavil  at  this  ,  will  yet  acbowlcdge  the 
fame  in  unwarrantable  words  ;  v.if.  Thole  who  are  tor  particular  Reprobation 
of  an  indefinite  Number  of  Men  whe  arc  (fay  they  J  Decreed  of  God  fromEter- 
nit>'  to  be  for  ever  the  Oojcifts  of  His  Dilplcafure  j  in  fpeaking  fo  hardly  of  the 
gracious  God  arc  yet  forced  to  o  .vn  the  Principle  of  Zeal,  Anger  or  Wrath  to  be 
from  Eternity  in  God  5  but  re  bring  it  into  aft  fo  early  as  to  determine  an  immu- 
table Law  for  liich  Per'bns  by  Name  and  Number  irreparably  to  be  for  Everlafting 
Burnings,  is  much  mere  than  is  here  aflerted  ;  tor  the^  make  the  Wrath  of  God 
divilible-  even  in  Him  before  the  rroving  to  Form  any  Eternal  Images  of  Himfelf 
Humane  or  Angelical  :  for  their  boldnels  herein  themfelves  muft  be  accompta- 
ble  J  but  here  'tis  only  laid,  it  is  in  God  from  Eternity  ,  yet  only  diftingui'liable, 
but  not  dxviuble,  and  that  in  the  Creatures,  and  in  them  only  the  Wrath  became 
feparate,  manife.'t  and  divifibie.  But  more  of  this  will  fall  under  the  Anfwer  of 
the  Seventeenth  Queftion. 

H.  1(5.  ff^  hath  God  poured  forth  fuch  fierce  wrath  wherein  an  Eternal  Ferditim 
wiU  be  ? 

A.  1.  To  the  right  refolving  this  muft  be  fhewn,  r.  What  God's  Wrath  is  ? 
2.  How  it  may  remain  Eternally  ?  3 .  why  hath  God  poured  forth  this  Eternal 
Wrath  ? 
I  Q.         2.  For  the  firft,  we  are  to  know  that  Wrath  as  it  is  in  God  is  an  unfearchabk 
Abyfs  J  for  as  God  is  Infinite,  fo  is  his  Anger,  and  all  elfe  as  it  is  in  him. 

3.  For  his  Wrath  may  not  be  underftood  from  Eremity  and  inEterrnty  to  be 
fo  awakened  as  we  fee  it  in  the  Creatures  i  but  is  one  entire  Harmonious  Tri- 
umphant Ferfedion  in  and  with  himfelf,  of  which  the  Heat  in  the  Light  of  the 
outvrard  Sun  is  a  Shadow. 
^ude  14.  If-       4.  A  little  Similitude  of  which  was  the  Zeal  of  Ekoc<»  ,  alfo  in  the  Angel  when 
Exod.  14. 24,  looking  through  the  Fire  and  Cloud,  he  troubled  the  Egyptians ;  in  Moj.s,  when 
2 J.  he  brake  the  Tables  and  comnunded  the  Slaughter  j  m  Phineoj^  whofe  Javelin 

Exod.  ^^.i9i  ftaid  the  Plague  j  in  E/;;<ijb,who  burnt  the  two  Captains  with  their  Fifties,  and  klU'd 
17.  the 


7he  I'j']  theofophick^QueftionsAnfivered,  55 

the40oofBjiZ'sPrieftsj  in  Vivid,  Klibu,8zc.;  But  above  all  in  the  meek  Saviour,  a^m^^.  7.  g. 

wbo  yet  denounced  many  Woeslike  Claps  of  Thunder  agamftc^tri^n,  the  Scribes  ji. 

the  Rich,  the  Blind  Guides,  ((^c   m  Mmkere  and  thofe  in  Lul^e  part  of  that  Wrath 

of  the  Lamb,  from  which  the  Mighty  Men  invoke  the  Rocks  to  hide  them-  Rev.  6.  16. 

f.  Yccthat  Evil  Angels  and  Evil  Men  fall  fir.ally,  having  fitted  themielvesfor 
Deftrudion,  works  no  Wrath  to  make  Alteration  in  the  Almighty  God  5  even  as 
we  fee  the  outward  Sun  is  ftill  the  fame,  though  by  Burning  glaffes  its  beams  are 
contraifled  to  fiercenefs,  till  it  becomes  intolerable  to  benfitivcs,  and  deftrudivc 
to  combuftible  Oppofites  and  Objefts. 

6.  And  if  Men  extmguifli  in  their:fclves  the  Holy  gracious  Light  and  dear  Love 
Principle,  their  Precipitance  extendeth  only  to  thcmfelves  ,  blowing  up  in  them 
the  dark  Fire,  fierce  Centre,  or  Matrix  and  Anguilh  of  the  firft  Principle,  and  the 
four  Forms  whereof  it  is  conflituted.  Asblowouta^Candle,  there  remains  only 
the  dark,buming,ftinking  SnufF. 

7.  How  mnyand  muji  t')ji  IVrxih  have  Eternity  ?  ^  ^ 
A.  Though  the  Holv  Writings  which  we  call  the  Bible,  ofcen  alfert  and  inculcate 

this  Perdition  to  be  Everlaftmg  ;  yet  fome  fno  mean  Men)  have  otherwife  un- 
derftoodit.  as  Origen,  &c.  haply  being  repleniih'd  and  fwallow'd  up  with  ii'finire  ♦ 

Love  and  Grace  of  the  Holy  fecond  Principle,  they  could  not  penetrate  the  extent 
of  this,  nor  fhould  Adan  nor  his  Oflfepring  have  fodone. 

8.  But  w  e  having  kindled  fo  much  of  it  m  vs,  are  to  know  v.,  not  to  dif^i  aft  or 
diirrefs  us,  but  to  warn  us,  as  Paul  faich,  knowing  the  Terrors  of  the  Lord,  we  per- 
fwaoe,  O'c.  This  Wrath  is  of  Eternal  Duration  i  for  it  is  of  Eternal  uncreated  Ex- 
traftion  as  to  its  Oriainal.  It  is  always  Morning  with  it,  bearing  equal  date  with 
God's  other  Attributes,  ajnd  fo  with  God  himfclf. 

9.  God  b'-irg  infinitely  all  that  he  is,  isalfo  infinitely  Juft,  and  Almighty,  True 
and  Faithful  ;  we  can  no  more  fay  his  Grace  and  Love  to  have  Priority,  than  the  - 
Light  of  a  Candle  can  precede  the  firing  the  wiek,or  than  Man's  Inteileft  could  pre- 
cede the  enkiniiiing  his  Humane  Soul,  or  than  the  Fruit  can  prevent  the  Tree,  or 
That  the  Root. 

10.  Can  we  well  conceive  the  Eternal  Permanence  of  God's  Goodnefs,  and  why 
not  his  Infinite  Power  and  Jullice  »  is  there  room  to  doubt  that  to  be  a  part 
of  him? 

1 1 .  Muft  the  Fruit  and  Flower  live ,  and  not  the  Root  ?  muft  the  Eye  fee,  if  the 
Mandve?  or  the  Candle  ftitne,  when  the  Wiek  is  cold>  Then  may  the  Principle 
of  Sweemefs ,  Meeknefs,  Grace  and  Love>  fuTvive  the  Principle  of  Strength,  Might, 
Potcnce  and  Wrath. 

The  la^  Branch  of  the  Queftionis,  ^by  bath  God  poured  fwth  Eterml  Wrath  ?  3  ^ 

12.  God  accorciing  to  th^  firit  Principle  is  r-Ot  called  God,  but  a  confuming  Fire: 
nor  is  he  called  Ciod  according  to  the  out- birth  or  third  outward  Piinciple  j  tor  the 
Devil  is  called  tne  God  of  this  World,  though  Divine  Omnipotence  guides  and  re- 
trains w.  all  Occurrences ;  for  no  place  or  fpace  excludes  him,  for  God  is  in  it,  or 
more  properly  it  in  Him,  comprehended  by  Him,  yetGod'sinfinitc  Abyisof  Love 
and  Goodnefs  is  His  Heaven.  That  his  Throne. 

I  ?.  When  God  created  Angels  (the  firft  race  of  IrKelleduals  known  to  usj  they 
were  made  out  of  Hin-ilclf;  ofhis  Abyis  of  Might  and  His  Abyfs  cf  Goodnefs,  or 
of  His  firft  and  feeond  Pnncipies,  Dar kiiefs  and  Light,  in  fuch  Excellency  as  are 
the  Ane;els  who  i'o  continue. 

14.  WhenaifoG'vd  created  Min  (His  fecond  race  of  Intelleftuals)  it  was  out 
of  the  two  former  Principles  in  ConjiuKfcion  with  the  third,  yet  in  fuch  fweet  order 
as  we  know  little  of,  a  ^  limp  few  hereof  is  feen  in  the  refigned,  humble,  regene- 
rate Soul,  who  lives  in  God,  and  haththcrcHisPcfleffionsandReverfions  5  about 

thav 


•J 4  The  I y J  Theofophick^Quefliom  Jnfioered. 

that  is  employed  Hisfear,CaTe,  Grief;  alfoHis  only  Delight  and  Satjsfadion  both 
for  time,  and  for  ever ;  yet  all  this  is  but  a  glimpfc  of  what  we  were  at  firft  and 
fhallbeatlaft. 

1  f.  Thefe  things  being  premifed,  give  us  a  profpcd  what  good,  beautiful  excel- 
lent Creatures,  Angels  and  Men  were,  and  {hould  all  have  continued  to  be. 

16.  For  if  God  had  willed  the  one  to  be  Devils,  the  other  to  be  inwardly  fo,  and 
outwardly  Beafrs  ?  How  is  it  they  were  all  created  Divine  and  perfedly  Good? 

17.  Buc  they  direftly  againft  the  confefled  Will  of  the  gracious  Creator  (who 
never  did  nor  ever  can  v^ill  any  thing  finfuUy  Evil,  but  Good  and  only  Good)  both 
the  fallen  Angels,and  AcUm  formed  in  themfelves  a  Will  pcrverfe  to  the  Sovereign 
Will,  flautting  up  their  whole  felves  from  the  only  true  Guide,  and  Fternal  Light 
and  Wif -cm,  and  lb  became  Dark,  and  fuch  Fools  for  whole  hack  is  the  rod,  and 
being  Eftranged,  fnuffed  at  Rrproof,  grew  into  Scorning,  Enmity  and  Diametri- 
cal contrariety  and  hatred  of  Holy  things. 

18.  Their  own  private  will  became  their  God,  for  having  broken  the  fweet 
Bands  of  Love,  tlicy  mac^e  a- League  with  Hell  and  Death  ;  for  the  Divine  Light 
withdrawing,  or  rather,  they  declining  its  Councels,  the  dark  fierce  fire  bccanoe 
their  very  Elfence  and  Life,  under  the  domitieering  rover,  whereof  the  fallen 
Angels,  by  their  departure  from  the  fweet  Kingdom  of  Love  an. i  Peace  have  for- 
ever fubjcifled  t'.emielves-  into  which  obf^inate  haidencd  Men  alio  throw  them- 
felves. And  this  is  focor.trarv  to  God  ,  that  his  Sinrit  loathcth  them  and  with- 
draweth,  and  his  fo  withdrawing  is  God's  pouring  out  Eternal  Wrath,  and  the  way 
how,  and  caufe  why  it  is  the  Eternal  Perdition. 

Qj  17.  Wl)ereas  God  is  and  nmiineth  Etetnally  urdivided,  what  then  U  his  worJ^ing  in 
the  Place  of  HeU  ?  Is  there  indeed  a  certain  Place  of  Hell,  or  not  ?        ' 

A.  I.  Here  on  a  Pofition  premifed,  is  aQuefiion  propofedi  and  afecond  Que- 
ftion  occalionally.  put.  It  feems  fit  to  ftrengthen  the  Conceflion  by  explain- 
ing it. 

2  Thar,  although  every  part  of  the  Creation  confif^eth  of  various  Heteroge- 
neous and  contrary  l^ropcrties,  all  which  is  not  only  derived  from  God,  but  t.heir 
Life,  Motion  and  Being  is  in  Him  j  yet  is  He  from  Eternity  in  Eternity,  the  lame 
undivided  One.  ' 

3.  For  if  an  Infinite  were  divided  into  Parts  the  Parts  muft  alfo  be  Infinite,  and 
then  muft  be  more  than  one  nfinire  which  were  a  Contradidion  ss  equally  vain, 
as  to  fay,  that  Almigiicinefs  doth  divide  it  felf  againft  Almightinefs. 

4  But  that  the  Infinite  Almighty  comprchendeth  all  Prcpertiesinperf«^Su- 
pream  Excellency  is  clear ,  and  thac  Himfclf  remaining  ftiU  in  Himfelf ,  can  yet 
make  Himfelf  creaturely  in  Infinite  Multiphcity,  isas  clear  and  vifiMe.  ' 

5:.  The  outward  Sun,  confiftmg  of  Light  and  Heac,  can  bv  its  B;ams  help  Gene- 
ration of  Infinite  Produdions  Good  and  Bad.  even  poifonous,  penK^us  ?ma?tes  of 
the  dark  World,  and  this  principally  by  His  Heat ;  but  by  His  Light  canatteAuate, 
penetrate  and  change  grofs  dark  Bodies  5  yet  Himfelf  (as  the  outward  Agent  of 
Omnipotence)  remain  untouch'dv  unaltered,  unaffeded.  unfubjefted  in  any  de- 
greewhai.foevcr,  by  his  fo  doing  to  the  things  wrought. 

6.  For,  alluding  to  the  inftance  in  the  Anfwcr  to  the  laft  preceding  C^ueflion. 
If  Sin,  likeaBurning-glars  contraifl  the  hot  Beams,  it  may  be  intolerable  co  the 
Sinner  or  Object  oppoled  to  it  j  yec  is  the  glorious  Sun  lliU  the  unaltered  lame. 

7.  The  Gardner  Roots  up,  dryes  and  burns  the  Weeds.  The  >»overeign  Power 
guards  the  Peaceable,  and  curbs  the  implacable  But  if  the  good  Plant  would  wear 
outtihe  ftrcngthof  the  Weed,  by  cxtradingand  transfufirg  into  it  fclfp-rt  of  its 

Nutri- 


l!he  ijj  theofophick^Queflions  Anfivered.  'jy 

Nutritive  Property  j  the  good  Plant  may  degenerate  into  a  Wild  one,  or  Weed 

Alio  if  a  private  Ferfon  fhall  unauthorized  make  hin.lelt  a  Judge  or  Fublick  Ar- 

.bitrator,  he  may  fall  into^  Crime  on  the  other  hand  ■■,  for  thcle  things  are  the 

'  Gardener's  Work  to  whom  Vengeance  belongeth,  Mens  own  Vindi(5tivc  Deftre  is 

touching  pitch. 

8.  Now  to  Anfwer  dircdly  what  Goi's  lVcrl{iiig  in  Hell  U  >  It  is  anfwered ,  j  n 
That  his  working  there  is  only  according  to  the  firlt  Principle,  according  to      a. 

which,  he  is  not  called  God,  but  a  confuming  Fire. 

9.  God's  working  in  Hell  convinceth  Athcifm  to  be  an  Error.    The  Devils  be-      x. 
lieve  fo  as  to  make  them  tremble  ;  Men  were  loth  to  believe  God  made  the  World 
and  Them,  though  fo  evident  as  to  leave  them  inexcufable,  this  they  are  now 
aiTured  of,  by  His  deftroying  both  It  and  Them. 

10.  God's  working  in  Hell  openeth  every  Book  of  Confcience;  Dives  extenu-      z« 
ates  not  his  Crimes ;  l5ut  roars  out  his  Torments.    That  Place  of  Darkncfs  affords 
Light  enough  to  read  Guilt  by,  and  thereby  give  Immorrahty  to  that  Worm. 

•II.  God's  working  there,  reftores  the  Memory;  Dives  had  not  forgotten  his      ». 
former  calling  of  Abraham  Father,  as  if  That  would  have  Privileged  him :  nor  had 
he  forgotten  his  Brethren,  who  perhaps  had  run  Parallel  with  him  in  his  Sin. 

1 2.  God's  working  there,  confirms  perpetual  Exiilcnce  to  all  thcre,where  every      .^ 
black  Machination  ever  ftands  in  its  own  Subflance,  not  barely  a  Shadow,  but  per- 
manent without  Vizard  orVarnifh,  in  Horrid  real  Forms. 

13.  There  God  receives  the  Glory  of  His  Truth  in  all  His  Threatnings.    There      5-. 
the  Voice  of  the  infinitely  precious  Blocd  of  the  Lord  Jefus  Chrift  the  Eternal  Son 

of  God,  which  had  been  trampled  on,  as  it  it  had  been  an  Unholy  Thing ,  hath 
^ue  Audience  and  exaft  punftual  Arfwers.  AlfotheCry  of  all  the  Blood  and 
Tears  of  all  His  murthered  and  opprcfTed  Members,  from  Abel  to  the  laft  Man, 
hath  an-jple  fatisfaftory  Anfwers- 

14.  There  God  receives  the  Debt  due  to  His  abufed  Patience,  and  due'to  the 
HolyGhoft,  who  had  been  continually  ftriving,  and  as  long  reje(fled,  grieved, 
fcorned,  and  his  fwect  Councils,  gracious  and  fafe  Motions,  reproached  and  blaC- 
phemed. 

15".  There  God  reigns  in  all  the  Seven  Forms  of  Nature,  according  to  the  Dark 
Impreflion  ;  for  the  wicked  Imper.itent  Will  whereuntothe  very  Golpgl  of  Jefus 
Chrill  hath  been  a  favour  of  Death  unto  Death,  this  very  Obftinate  Will  is  here  a 
fweet  favour  to  the  Divine  (and  here  immutable)  Juftice ;  for  the  Righteous  Lord 
loveth  RighteoufneCs, 

i<^.  Is  there  indeed,  a?  Uce  of  HeU,  ornot}  2  n 

That  there  is  a  Hell,  Atheifls  only  deny  ;  and  what  Hell  is,  the  Children  of  the      a. 
Day  know  little  of  3  nor  fliould  Adam  or  his  Children  have  known  it,  for  it  was 
not  prepared  for  them  s  but  a$  it  is  written ,  Prepared  for  the  Devil  and  his 
Angels. 

1 7.  Man  grew  up  into  that  Principle  as  it  were  by  Accident ;  yet  are  like  to 
^ave  no  fmall  fhare  of  it.  'Tis  true,  Lucifer  and  his  Legions  were  Smhei  s  of  elder 
Date,  and  fell  from  a  higher  Seat,  as  it  were  down  a  greater  Precipice.  But  Man 
hath  finn'd  againil:  means  incomparably  fit,  of  invaluable  Price  ,  and  freely  and 
frequently  tendered  to  reftore  him. 

18.  Oh  that  Men  were  wife  that  they  knew  This,  that  they  would  confider 
their  latter  End.  Confider  this,  you  thatforget  God,  left  he  tear  you  in  pieces  and 
there  be  none  to  deliver.  Knowing  the  Terrors  of  the  Lord,  we  perfwade  Men. 
Will  Men  employ  no  ferious  Thoughts  on  this,  but  treafure  up  wrath  againft  the 
day  of  wrath?  O'c. 

I?.  Now  whether  Hell  be  a  Place  j  It's  anfwered.  Hell  15  a  Principle  confifting 

II  of 


6. 


7. 


j^  the  177  TheofophickQueftions  Jnfrvered, 

of  fixt  Enmity  againfl  God's  gracious  Nature ,  againft  all  the  Holineft ,  Truth, 
Love  and  Goodnds ;  and  all  this  as  it  confifis  of  the  Evil  of  Evils,  that  is  to  fay. 
Sin.  Hell  alfo  is  a  fix:  Hatred  againft  all  Gods  out-goings j  in  His  Mercy  and 
Bounty,  giving  Beauty  and  Order  to  all  his  Creation  Celcftial,  and  Out-birth,  and 
this  Hell  is,  as  by  the  Evil  of  Deprivation.  And  as  Hell  is  an  Evil  of  Sence  arid 
Torment,  it  takes  in  all  the  Horrors  generated  in  the  Womb  of  tlie  fierce  part  of 
the  whole  Seven  Fountain  Spirits,  as  far  as  the  Bounds  of  the  firft  Principle. 

20.  We  are  farther  to  know,  that  a  Principle  cannot  want  Place,  but  dwells  in 
its  felf,  for  Place  cannot  contain  or  comprehend  a  Principle. 

2 1.  An  Explanatory  Similitude  or  Inftance  is  found  in  Man.  What  part  of  him 
is  thd-Place  or  Receptacle  of  Wickedncfs  ?  It  s  anfwer'd,  no  part  of  a  hardened  im* 
penitent  Sinner  refufeth  to  be  its  Dwelling-place,  his  whole  Soul,  Spirit  and  Body, 
and  it,  like  a  Contagion,  invadeth  all  Places  and  Perfons,  fitted  to  receive  it,  that 
either  by  Word,  Work,  Writing,  Prefident,  Wifli,  or  othcrwife  he  can  extend 
kimlclf  unto. 

2  2.  But  in  a  Man  wherein  the  Divine  Word  is  awakened  and  is  prevalent,  the 
Darknefsor  hellifli  Principle  can  encroach  no  farther  than  its  own  unfandified, 
unhallowed  part.  And  if  any  Man  follow  the  Lord  fully  ,  he  is  fenced  (as  the 
Cherubim  doth  Paradife)  fo  that  the  Dark  Powers  are  fhutout  of  that  Man. 

2  3 ,  Shortly  then,  as  much  of  the  Infinite  Aby  fs  as  {hall  not  be  ennobled  and  en- 
riched.by  the  fweet  Vertue,  Purity  and  Splendor  of  the  Holy  Powers,  (hall  be  the 
place  of  the  Everlafting  Hell,  or  Lake  of  Fire. 

Q.  1 8.  ff^ere  it  the  Place  of  Heaven  where  the  Jngels  dvfeU  ?  ffbw  it  the  fame  di- 
fiingui(l}ed  from  Hell  ?  Is  the  fame  alfo  a  certain  (circumfcribed)  Place  ?  Hew  it  it  to 
be  widerfiood  ? 

A.  I.  If  I  am  underftood  by  a  very  few,  what  wonder ;  feeing  the  Lord  Jcfiis 
faith.  Except  a  Man  he  born  again,  he  carmot  fee  the  l^ingdom  of  God  ?  The  QudHon 
where  Heaven  is,  prefuppofeth  the  Knowledge  of  what  it  is  j  but  to  fpcak  what  it 
IS,  will  be  met  with  when  God  ihall  excite  and  inflrudt  any  one  to  anfwer  the 
following  Queftions.  It  feems  therefore  fit  to  retrain  rny  felf  here  to  the  Limit 
of  this  Qneftien,  and  obfcrvirg  that  Boundary  5  It's  anfwercd, 

i.  Heaven  being  a  Principle  cannot  be  circumfcribed,  even  as  God  is  not  com- 
prehended, but  comprehends  the  whole  infinite  Abyfs.  So  neither  is  Heaven  ex- 
cluded out  of  anyplace,  nor  included  in  anyplace,  butpcfllfleth  the  infinite  Li- 
berty J  for  it  both  contains  and  is  contained  in  all  the  three  Principles.  Yet  is  fo 
in  them  as  not  to  touch  nor  be  touched  by  the  firft  Principle  in  its  fiercenefs ;  but 
in  its  Might  and  Potence :  Nor  the  third  in  its  divided  Out-birth,  butinitsQuint- 
effcnce,  as  it  Rands  in  the  Holy  Element,  and  that  in  the  Wifdom,  and  as  it  is  purely 
the  out-  fpoken  Word. 

3.  And  all  this  in  the  entire  Concordance  with  the  Maj'efly  and  Divine  Omni- 
potence of  the  fecond  Principle,  which  in  all  the  Seven  Fountain  Spirits  hath 
Eternal  Dominion.  So  that  where  ever  the  Love  and  Goodnefs  of  '^od  manifeffeth 
it  felf,  there  is  Heaven ,  yet  dwelling  in  it  felf,  in  its  own  Divine  Pri'-'^iple, 
ftreaming  through  the  a^ivity  of  fome  or  all  of  the  Seven  Fountain  Spirits ,  as 
they  feverally  move  themfelvcs,  in  fome  places  or  things  more  brightly,  in  others 
mOPcobfcurely,  as  is  feen  in  the  mixt  World. 

4.  But  the  Illuftrious  Principle,  whereof  the  Spirits  of  Jufl  Men  made  perfe<ft, 
are  capable,  is  moft  Triumphant  in  the  uninterrupted,  unveiled  ,  paradifica!  Part 
or  World  ;  for  there  the  Fire  of  the  firft  Principle  and  the  effluenccJ  fpoken  Mat- 
ter of  the  third  arc  irradiated,  fublinaed  and  crowned,  by  the  Splendor  of  the 

fecond  % 


the  If 'J  Thilofophkk,  Que  ft  ions  Anfvpered.  ^f 

fecond  :  In  this  place  or  part  of  the  Principle,  ftands  the  Eternal  weight  of  Glory 
for  the  General  Aflembly  and  Church  of  the  Firftborn. 

$.  Now  feeing  our  gracious  Creator  made  us  at  firft  Heavenly,  though  we  be- 
came Earthy,  and  Heaven  being  the  Country  whence  wcfirrungj  alio  that  it  is  fo 
near  us,  it  being  (aic^  it  is  not  excluded  out  ot  any  place  :  And  that  i:  was  on  our 
firft  Departure  re- implanted  or  infpoken  again  mto  us  It  may  be  demanded, 
how  is  it  we  are  commanded  to  firive  to  enter  in  at  the  fir  ait  Gate,  8ic.  Alfo ,  Manjr 
JhdUftrive  to  enter  ia,  ani  fhuU  not  be  able.  Again,  fVbrfi  oM)('Ur  Salvation  reith  fear 
and  trembling.  Again,  fVe  are  Strangers  to  the  Covenant  of  Promife^  having  no  bepe^  ani 
without  Gei  in  the  JVorldy  with  many  the  like  fad  Charaders  of  us. 

6.  The  Rrafon  of  all  which,  isthusto  beunderftood  j  Adam  cur  Root,  intro- 
duced Bitternefs,and  the  Fruit  hath  that  Rellifh :  And  tho  we  were  engrafted  into 
the  Noble  Vine,  yet  do  wefuffer  our  felves  to  degenerate  into  a  Wild  one,  pro-' 
ducing  Grapes  of  Sodom.  Adim  as  our  Fountain,  flowed  out  unwholfom  Water, 
caufing  Barrennefs,  though  Chrift  zsEUjha  would  have  heal'd  it  with  his  Salt;  \*e 
go  on  to  Poifon  our  felves  yet  more ;  the  Man  naturally  Blind  or  Deaf,  is  notfo 
cictreamly  fuch  as  the  refolvedly  Blind  and  Deaf. 

7.  Heaven  is  near  us,  foi«  it  to  Hell ;  yet  at  fufficient  diftance  till  the  Will  be 
turned  to  feek  it.  Heaven  is  in  us  (Thanks  for  ever  be  to  God  in  Jefus  Chrift 
the  Reftorer,  and  Heaven  Reftored)  yet  ftill  in  its  own  Principle,  not  in  our 
Bcaftial  Part,  but  in  the  Light  of  out  Life ,  wherein  the  Candle  of  the  Lord  is  put 
as  a  Tinfture.  Wo  to  that  Soul  who  rebel'ioufly  refufeth  tobe  guided,  favour'd 
and  tindurcd  by  it.  To  enter  in  at  the  ftraight  Gate  ,  it  is  required  that  we  die 
to  the  Old  perverted  Man,  and  fomething  more. 

S.  Eno^h  and  Eliah,  whil'ft  in  the  Body  of  the  four  Elements,  were  fo  far  tin- 
(flurcd  as  to  be  truly  in  Heaven  ;  yet  in  regard  Adam  had  fo  far  divided  himfelf,  as 
to  lofe  the  Unity  of  the  one  pure  Element :  when  they  were  again  become 
United  in  the  One  Holy  Element ,  they  could  not  but  difappcar  as  to  the  Faur 
Elements. 

Q.  19.  pyhat  ire  the  Dominions  or  thrones,  and  Principalities  of  Angels,  Evil  ani 
Good  in  the  Invifible  World  ?  How  is  the  Spiritual  World  of  Eternity  to  be  underwood 
in  the  Vifible  World  ?  ^re  they  alf^{evered  hy  Flace  and  Abode?  Or  rvkat  h  the  inward 
foundation } 

A.  I.  To  make  an  orderly  Anfwcr  hereunto  muft  firft  be  fliewn  (as  an  inward 
Foundation)  the  Spiritual  World  of  Eternity  with  what  clearnefs  may  be,  and 
that  it  is  in  the  Vifible  World ;  and  thence  the  Inhabitants  of  the  Spiritual  Worl4 
may  be  the  more  fatisfadorily  difcovered. 

1.  To  do  which,  beginning  below  in  the  Out-birth,  Stone  and  -Earth  have  the 
Commixture  of  the  other  Parts  of  the  Creation  to  their  Compofition ,  though 
named  from  one  prevailing  Property ,  they  have  the  occult  fence  of  Sympathy 
and  Antipathy  3  as  theloadftone,  Bloodftone;  ^c.  Stones  have  Water,  Fire,Oyl, 
Sulphur,  Mercury  with  the  Salt,  as  the  Artift  fees. 

-  3.  And  the  Earth  and  Waters  have  the  other  two  Elements  in  them,  and  (tho* 
captiv'd  by  the  Curfe^  have  the  Virtue  of  whole  Paradife  founded  by  the  fecond 
Principle  exerted  by  the  good  Aftral  Powers,  producing  all  Gems ,  Gold,  Medi- 
cinal Earths,  and  in  the  Fruits  all  Tafts,  Odours,  Sanative  Herbs,  NourilTiing  and 
Cordial ;  the  inward  Vertues  of  all  which,  are  real  Heaven  and  Paradife ,  la- 
bouring to  deliver  thcmfclves  (under  the  Aflies  and  Curfe)  from  the  opprcffing  ^ 
hcUifli  Properycs. 

Hi  4.  in 


5?  the  i^^  theofophkh^Quejiions  Anfwered. 

4.  In  the  fame,  whofeeth  not  the  Spiritual  Evil  World  manifeft  in  Dark  Pro-  " 
periies  and  Figures  ?  So  that  both  the  Spiritual  Worlds  are  uncontrovcrfibty  in 
them. 

5.  In  the  Outward  Heavens  this  Truth  is  convinced  by  benign  and  malevolent 
Afpc(5ts  powerfully  influencing  to  the  conception  and  propagation  of  a  Good  or 
Evil  Will,  in  every  of  the  Creatures  (not  Man  excepted)  (ince  his  fad  Fa!l. 

6.  But  Man,  whofe  Immortal  Soul  is  of  the  fir  ft  Principle  of  Might  and  Potence, 
his  Spirit  of  the  fecond  Principle  of  Love  and  Meeknefs  his  Outward  Man  con- 
fining of  the  Mortal  Soul  that  exercifeth  the  Outward  .'enfual  Wi.l,  five  Senfes, 
€i7"c,  out  of  the  Aftral  Heavens,  and  his  fleflily  part  out  of  rlie  Elements  fwhercin- 
to  it  is  miferably  fallen)  Man  thus  harh  the  moft  ftrid  Alliance,  moft  exprefs 
Charadlers,  and  moft  Catholick  Conformity  to  the  total  God,  as  he  hath  made 
himfelf  creaturely  in  the  Eternal  Nature,  and  Eternal  Spiritual  Worlds  of  Dark- 
nefs  and  Light,  and  in  his  Out-birth  of  both  kinds  :  So  that  he  penetrateth  Hell 
and  Heaven,  intoeither  ofwhich  he  putteth  the  Hunger  of  his  Will,  m  that  he 
is  at.home. 

7.  It"  he  refifteth  the  Holy  Ghoft,'he  isone  with  the  Devil  in  his  Hellifli  Wrath, 
who  v/ould  be  his  own  Law-  giver,  making  War  againft  God  and  all  the  Holy  An- 
gels, but  by  enkindling  the  Light  of  Chrift,  Sclf-wiil  dies,  anew  one  becomes 
natural,  which  warreth  againft  the  Evil  Angels,  fubjefling  it  felf  to  the  Scepter  of 
Chrift  the  Captain  of  our  Salvation,  having  communion  with  the  whole.  Holy 
Spiritual  World. 

8.  The  DilcordingWill  in  the  feven  Properties  make  the  Evil  Spiritual  World, 
but  where  they  are  in  perfed  Harmony ;  (vi^.)  having  One,and  but  Onellniver- 
fal  Will,  united  as  are  the  three  firft  Principles  throagh  the  Infinite  Abyfe  ,n\akcs 
the  Holy  Spiritual  World.  _  •     ,  •     ;  ij.  >  ; 

9.  Now  as  the  Out  birth,  which  is  the  Off-fpring  of  the  inward,  hath  Fouiitains 
and  Streams ;  and  as  the  Natural  Body  hath  Head  and  Members,  the  Body  Politick 
Magiftracy  and  governed,  and  in  the  Outward  Heavens  one  Star  differeth  frpm 
another  in  glory :  Even  fo  is  it  in  the  Holy  Spiritual  World  3  Mkhiel  is  cal I'd  the 
Arch- Angel,  and  that  AfrV^^e/ and  his  Angels  fought  againft  the  Dragon,  ?ir<r. 

10.  Thus  the  Throne  or  Arch  Angel  is  to  his  Kingdom  or  Legions  as  the  Tree 
to  the  Branches,  as  was  Adxm  to  his  Human  Race,  or  as  is  the  Liver  to  the  Veins. 

11.  In  that  diftinft  fenfe  the  Apoftle  faith.  Whether  they  be  Thrones,  or  Dominions^ 
or  Principalitjesy  or  Powers,  &c.  fome  are  Cherubims,  vi^.  Images  and  Scraphims, 
(vii-)  Flames.  '  . 

I  z-  All  which  the  infpired  ^itcoh  Behmen  rangeth  under  three  Hiarchies  each 
more  peculiarly  to  one  of  the  three  diftinft  Principles,  having  the  Propriety  of 
three  Worlds  like  Nefts  of  Spheres.  This  from  Stars  to  Stars  was  Lucifer s^  the 
other  two  without  and  beyond  it  containing  fuch  part  of  the  Infinite  Abyfs  as 
exeedsall  Human  number.  In  each  ofwhich  (as  the  Sun  to  the  Stars)  is  a  So-, 
vcraign,  and  under  each  of  the  Angelical  Kings  numerous  (  rather  innumerable, 
almoft  infinite)  Hofts,  and  all  thofe  feverally  excelling,  fome  according  to  one, 
fome  more  efpecially  according  to  another  of  the  feven  Propcrcies. 

13.  In  all  which  the  Son  of  God  and  Sacred  Trinity  Reigns,  neither  near  to,  nor 
far  from  every  the  leaft  imaginable  point,  filling  and  comprehending  all,  fup- 
porting  all,  and  delighting  to  behold  it  felf  in  all. 

14.  Nor  can  the  Angelical  Worlds  be  excluded  out  ofplace^  or  included  in  any 
thing  but  Principles,  but  (as  it  is  in  the  Spiritual  World)  may  be  refcmbled  to 
the  Mind  and  Thoughts  of  Man,  which  is  limited  in  the  E/il  Man  to  the  Dark. 
Principle,  and  in  the  Holy  Man  to  the  Heavenly  Principle. 

J  J.  As  the  outward  Sun  is  not  bounded  by  any  pare  of  its  own  deep  in  which 

it 


Ihe  i^'j  theofophkk^Qjiefiions Anfwered.  59 

it  is  King,  but  only  by  the  Darknefs.  Thus  the  Koly  Angels  are  with  us  (as  God's 
excellent  Engines)  to  prored  and  guard  us,  knowing  us  as  far  as  we  are  en- 
riched with  their  Principle. 

i^.  They  have  the  Supream  Creature  Authority  under  the  Son  of  God  over 
Kingdoms,  as  is  laia,  Michael  your  V'nrce,  (1/.^.  ot'  the  Jews)  helped  the  Angel, 
who,  ccmingto  Viniel,  had  been  hindred  by  the  Kirgs  ot  Perfu  21  days. 

J  7.  How  mighty  their  Strength,  and  tranrcendent  their  Nature,  and  perfc(fl  fo- 
ever  to  behold  the  Moft  High,  yet  their  fu  eet  humble  modcft  Love  (not  withftand- 
ing  their  fublime  Purity)  is  fuch,  that  they  difd?.in  not  to  ferve  and  dandle  fuch 
vile  wretched  Creatures  as  Man;  fuch  is  the  flaming  Love  they  abound  with  to 
Chvift,  that  they  vouchfafe  to  do  for  us  what  finful  abjeds  even  fcorn  to  do  for 
their  poor  Brethren,  by  conP.ant  watching,  care,  CiT'r.  As  they  did  for  the  Child 
loH  in  a  Wood  (for  a  time)  in  Franconia,  whom  (a  Snow  falling}  tl-iey  fed  and 
guided  at  laft  homeward. 

The  Innocency,  Chaftity  and  Modei^y  of  Children,  is  that,  why  Angels  delight- 
them ;  and  no  marvel,  feeing  the  Lord  of  Angels  gave  a  little  Child  as  a  Pa':;ern 
ofHumility  tohis  Apoftless  for  Children  ffome  more  eminently)  have  Angelical 
Sparkles  of  Paradice  in  them,  and  before  knowing  Evil,  have  lively  Figures  of  the 
Children  of  the  Refurredion. 

18.  And  feeing  there  never  was,  nor  can  be  more  than  three  Univerfal  Prin- 
ciples, out  of  fome  or  all  of  them  muft  all  things  originate,  immediately  or  me- 
diately. 

19-  Whence 'tis  plain,  that  Angels  and  Man's  Spirit  are  of  one  fubfiance;  even 
as  the  Fire  in  the  luminous  Globes,  is  the  fame  with  that  which  being  funk  down 
by. the  Separator,is  confined  in  the  Bowels  of  the  Earth  for  generating  of  MeralSjO'i^- 
zo.  The  Angels  are  fo  rear  of  kin  to  us,  that  they  appear  in  Human  Form,  And 
tho'  they  are  not  Almighty,  but  depend  for  Eternal  Subfiftence  and  Food  from. . 
God's  Infinite  Store,  yet  are  they  far  above  all  Human  Might  and  Power. 

ai.  I.  Becaufe  they  are  not  at  all  detained  from  adion  by  their  own  Bodies. 
.  22.  2.  Becaufe  they  can  have  no  Refiftance  from  any  Elementary  Bodies 
fimple  or  compound,  in  exercife  of  any  of  their  proper  Powers  and  Offices-  The 
Terrcftrial  Globe  hinders  not  their  feeing  a  Pin's  point  ( were  it )  in  the  Centre- 
of  it. 

23.  3 .  Becaufe  they  d wdling  in  Eternity,  need  not  time  3  whence  it  is  that  tho' 
they  are  but  in  one  place  at  once,  yet  caninflantly  be  in  another,  not  fo  flowly  as 
Light  or  Lightening  ;  for  that  needs  fome  time  to  pafs  from  Eaft  to  Weft  j  for  al- 
tho'  perhaps  it  hath  no  detention  from  its  own  gravity,  yet  is  fubje(fted  to  fome 
rcfiftance  by  interpofing  Atoms,  and  fpace  or  diftance. 

14.  Their  Expedition  isotherwife  than  our  Thoughts;  for  our  Thouglits  being 
repofed,  require  time  to  diffipate  obftrudions,  immuring  them,  and  colleil  Re- 
qui(ites,having  firft  been  informed  by  the  Affections  or  Senfes ;  but  thefe  fublimo- 
Agents,  being  above  all  fuch  inferior  Laws,  can  inftantly  effrdt  what  time  muft. 
meafure  it  felf  out  to  us  to  think. 

2s.  Thus  was  it,  an  Angel  flew  in  one  night  18  5000  of  Senmckerib's  Army,  as 
before  all  the  firft- born  of  all  the  Land  of  Egjpt,  palling  by  all  where  the  Blood 
was  on  the  Lintel. 

2tf.  4.  Becaufe  of  their  Noble  Tranfcendent  Nature  perfeftly  fixt  in  them; 
Their  Saturnine  Property  is  not  their  burthen,  but  their  moft  ftrong  Compatflion, 
and  fo  of  the  other  Properties:  Yet  how  perfedly  focver  tney  are  honoured  with 
the  Majeftick  Names,  they  admit  more  (as  by  adventitious  occurrents,  not  unfitly 
caird  Improved  and  Acquired  Experiencc)of  the  works  of  Infinite  Grace,  Mercy 
and  Bounty  of  God  to  A poftate,  Penitent  Converts,  at  which  they  rcjoyce. 

27.  Angels    - 


.6o  '^he  ly J  Theofophkl^Queftionj  Anfwered, 

%7-  Angels  have  the  Senfes  of  Seeing,  Touching,  Hearing, circ.  yet  without 
Or^afis  i  whence  they  are  aft*e(fled  with  Delight  and  Diflike  j  Earncft  Defire,  Joy, 
Grief,  Plcafure  and  Pain. 

Their  Underflandmg  is  vaft  and  perfeft,  for  they  penetrate  all  Creatures  of  their 
Principle  Siniple  or  Compound,  as  far  (at  Icaft)  as  their  Principle  is  an  Ingredient, 
which  yet  is  bounded  by  the  adverfe  Principle  j  for  the  Holy  Angels  are  as  Children 
to  the  Sinful  Tricks  of  the  innpure  feparate  World,  as  are  the  Evil  ones  to  them. 
The  infinite  God  only  eomprehends  all  Things  as  one,  and  all  Time  and  Eternity 
as  prefent. 

But  the  Good  Angels  fee  not  things  above  them  in  their  own  very  J'rinciple ; 
for  they  defire  to  look  or  pry  into  the  Myilcry  of  the  Incarnation  j  by  which  loft 
Mankind  arc  found. 

<^.  io.  Out  of  what  ii  the  Vifible  Worli  Created^  feeirg  the  Scripture  faith y  God 
made  aU  things  by  hit  ff^d  ?  how  is  the  fame  to  be  underftood  ? 

A.  I.  Firft,  By  way  of  Simile.  A  Wheat  Corn  is  fowed,  there  is  produced  a 
Blade,  Ear,  Husk  or  Chaflf ;  The  Ear,  Straw  and  Chaff  as  an  Appurtenance  to  the 
Corn  J  or  an  Accident  is  likened  to  the  Vifible  World,  the  Grain  of  Corn  to  the 
fixed  Harmony  produced  into  Exiftence  by  the  Pou  er  of  the  Seven  Fountain 
Spirits.  The  Spirit  of  the  Grain  to  the  Quinteflence ,  and  the  Quinteflcnce  is 
the  one  Element,  having  in  it  the  Myftery  and  vertue  of  the  Four  Elements,  and 
the  Power  of  the  Holy  World,  and  God  himfclf,  is  likened  to  the  Husbandman. 

2.  Thus  as  the  Son  is  the  Infinite  Majefty,  Light  and  Speaking  Word,  Exprefs 
Image  of  the  Father  j  and  as  the  Holy  Ghoft  is  the  Infinite  Breath  of  Father  and 
Son :  So  is  the  Holy  Spiritual  World  the  Image  of  the  Father,  Son  and  Holy  Ghoft 
in  the  Heavenly  Powers,  Vcrtues,  Colours,  and  infinite  Variety  and  Harmony  of 
it.  And  as  the  Paradifical  Principle  is  the  Image  of  God's  Holinefs,  and  the  dark 
Abyfs  the  Image  of  God's  Potence  j  fo  is  the  Out-birth  the  Image  of  the  two 
Spiritual  Worlds,  in  the  Good  and  Evil  Properties  whereof  it  is  Compofed.  And 
the  Varieties  therein  Image  the  Varieties  of  the  Eternal  Manfions,  and  thefc  Crea- 
tures all  thofe  Eternal  Creatures  of  all  Kinds. 

n.  Another  Simile  may  be  the  enkindling  of  a  common  Fire,  the  hunger  where- 
of attra<5ts  the  Circumambient  Air  for  Nouriftiment  j  yet  the  Fire  remains  an 
hungry  iiercenefs  ftill  5  the  Air  (by  way  of  Supplement  to  the  vacuity  endeavou- 
red by  the  Fire)  becomes  it  felf  enkindled  into  a  Radiant  Flame,  the  operation 
whereof  is  various  3  firft  ,  at  neareft  diftance  are  hot  aftive  Produdions,  alfo 
luminous  adive  Produftions.  Secondly,  At  greater  remove  are  other  lefs  fiery 
and  luminous,  yet  excellent  Produ(5lions  of  both  Kinds,  (v/sf.)  with  the  Tcmpe- 
ranrient  of  Fire  and  Light.  5.  At  the  moft  remote  Extreani,  bounding  the  ftream 
of  the  Fires  fpherical  adivity ,  are  produced  fluggifft,dark,  cold,  glutinous  (Paf- 
five  rather  than  A^ivc)  Bodies- 

4.  The  firfi:  ProJudiionofthe  Fire  (hews  us  the  two  Spiritual  Worlds  of  Fire  and 
light.  The  lecond  the  Angelical  World  ,  in  which  are  the  Souls  and  Spirits  of 
Mankind. 

J.  The  third  the  Out-birth  confifiing  of  the  vifible  Heavens,  and  this  poor  forry 
Ball  of  Earth  and  Waters 

6.  Over  this  Out-  birth  of  the  third  Principle,  Man  fhould  have  continued  Ruler, 
and  have  fubfii^ed  in  his  Divine  Principle  5  but  falling  into  ic,  became  (much  a 
Bruit)  into  the  fluggifli.  cold,  pafllve  Principle  as  to  his  Body ,  and  cntred  into 
the  dark  Principle  with  his  Soul  and  Spirit. 

7.  Ouc 


the  ii"]  Theofophkk.QueJlions  Anfwered,  6t 

7.  Out  of  which,  the  infinite  Grace  of  the  Almighty  Saviour,  by  dying  Hjmfelf 
to  the  third  Principle  taught  us  fo  to  do,  redeemed  the  Body,  and  by  feringingin 
theRigHteoufhcfs  of  Perfcft  Obedience,  teachechus  to  die  to  thefeparace  Self- 
WillandLuft,  Unites  us  to  the  Univerfal  Will,  which  is  cali'd  moft  truly,  a  New 
Birth,  or  a  being  Born  again. 

8.  Thusmaybefeen,  that  the  felf  fame  Word,  which  out  of  the  feven  Proper- 
ties created  the  vaft  Imperial  Spiritual  World,in  the  firft  and  fccond  Principles  cre- 
ated alfo  the  Vifible  World,  four  Elements  and  Stars,  and  thd  (in  a  great  degree) 
d^  Earth  and  Waters,  to  be  the  Image  of  the  Image  of  the  Ominipotent  Trinity, 
having  fomething  of  all  Powers  in  it.  And  affording  a  fuitable  Medium  to  Cloath 
the  Good  and  Evil  Angels,  when  needful,  for  the  Execution  of  their  feveral  con- 
trary Offices. 

Q^  21.  Jf^ereas  God  and  hit  iFord  is  onljGood^  whence  preceded  the  Evil  ia  the 
Ejfence  of  thit  JVorld^}  for  there  are  PoifonotufVorms,  Bufls^  Herbs  cr  li'teds  and  Trees j 
alfo  Venom  in  the  Earth,  and  other  things  ? 

A.  I.  To  fuch  as  are  meer  Strangers  to  the  Writings  of  ^acoh  Behmeny  the  An- 
fwer  here  intended  will  feem  obfcure  and  brief  j  but  repetition  of  things  fpoken 
before,  and  the  laying  open  of  Foundations,  may  not  be  expeded. 

2.  We  know  not  God  in  His  Infinite  Aby  fs,  (that  is)  in  the  Will  to  the  Anguifli ; 
but  we  may  know  Him  as  He  manifefteth  Himfelf  in  the  feven  Properties  of  the 
Eternal  Nature  J  wherein  are  four  AnguilTies. 

3.  I.  Binding  J  to  which  are  referr'd  all  Aftringent  Bodies  ,  as  refifting  to  be 
moderated  by  penetrating  Compounds.  Thus  the  Barks  of  fome  Trees,  feme 
Fruits  and  fome  Waters,by  their  Excefs  ofCompafting  or  Ligation  are  fo  obllinate- 
ly  Crude  as  to  Petrifie  fome  Bodies,  and  impofe  intolerable  Laws  on  others,  as 
the  Barks  of  Oaks,  the  Afian  Gauls^  O'c.  are  Poifon to  Vegetation. 

4.  2.  Conftringency  or  Violence  of  Attradion ;  to  which  Head  muft  be  referr'd 
in  Minerals,  fome  Vegetables,  tifc  Mercurial  Poifons. 

$.  3.  Anguifh,  Properly  fo  cali'd  j  whereto  is  referr'd  all  akeing,  cold,  tor- 
menting Venom,  as  of  Toads,  and  in  many  Vegetables,being  a  cold  Fire. 

6.  4.  Fire ;  to  which  is  referr'd  all  the  fierce ,  raging  Poifons  in  the  Eafilisk, 
Scorpions,  Spiders  eye.  and  in  many  Martial  Vegetables.and  Corrofive  Minerals 

7.  Now  allthcfe  Properties  in  the  Creation  not  proceeding  to  the  enkindling  of 
the  Light,  and  in  the  Light  the  Love,  and  which  would  produce  the  Harmony  of 
found,  muft  be  compriled  in  the  Evil  Principle,  (hut  up  and  fealed  therein. 

8.  As  we  fee  all  thofe  Senficive  Animals  are  either  Mutes,or  that  they  have  only 
a  murmuring,  harfli,  difcordant^  hiiTing,  croaking,  or  other  hideous  Voice. 

9.  Thus  is  It ,  That  though  the  infinitely  Glorious  Creator  be  Perfeftion  of  Su- 
perlative Goodnefs,  from  Eternity  in  Eternity  :  yet  thefe  feparate  pieces  of  the 
Creation ,  including  and  (hutting  upthemfelves  in  the  Wrath  of  the  firft  Principle, 
muft  needs  be  Unclean ,  Inimicitious,  Evil,  Venomous  and  Pc»fonousj  remain- 
ing as  a  Caput  Morttmrn  to  the  reft  of  the  Creation. 

<^.  22.  Why  mufl  there  he  Strife  or  Contrariety  in  Nature^ 

A'  !•  The  Anfwer  of  the  laft  foregoing  Queftion  opens  this  alfo  j  for  the  Con- 
trariety in  Nature  caufeth  Strife,  and  the  Strife  Produftion  of  the  fame  contended 
for.  And  this  is  as  Natural  as  for  a  Tree  to  have  a  Root,  or  a  Torch  to  have  Mat- 
ter whereon  the  fire  may  live  to  elevate  the  blaze. 

2.  And  if  by  ftnvingit  can  reach  no  higher  than  the  firft  four  Forms ,  there  it 

pryduceth 


62  the  177  TheofophkkQji^ftions  Anfivered. 

produccth  bitter,  ftinking,  harfh,  four,  inimicitious  Properties  in  Tranfitoriesj 
and  in  Eternals  Tormenting  Wee,  Anguilli,  {harpened  R=g"^  Defpair,  eiT'i^.  But  if 
their  Strife  attain  the  Liberty ;  iftheir  Contrariety  proceed  to  the  Unity,  and  en- 
kindle the  meek,  pleafant  Light,  u  herewith  it  is  nouril"hed,  fed  and  fatisfied,  by 
which  alfo  is  generated  fvreet  delight,  and  dear,  cha!?:  Love,  the  Strife  there  is 
highly  profitable.  And  then  the  greater  the  Strife,  the  more  noBle  and  exalted 
is  the  Rapture  of  Sublime  Joy. 

3.  For,  without  contrariety  ('that  is)  contrary  Properties,  is  no  ftrife,  and  with- 
out ftrifc  is  no  production,  and  without  produftion  all  would  be  a  ftilnefs,  in- 
a^ivity  and  unknown  to  it  felf. 

4.  Thus  the  Properties,  which  (when  feparatc)  are  Authors  of  a  Helliih  King- 
dom, are  alfo  ('when  they  operate  harmonioufly)  the  exalters  of  the  Divine 
BlefTed  Kingdom  of  Love :  Whereby  is  appai  ent  that  the  worft  is  in  its  due  place 
as  good,  and  as  liberally  contributeth  to  the  perfe^fl  harmony  and  happinefs  as 
the  beft,  both  in  the  Out  birth  or  World,  and  in  the  Spuritual  World,  whereof 
this  is  a  fliadow  and  reprcfentation. 

0^13,   Jfhif  is  the  ground  of  the  foir  Elements}    Horf  U  the  Vivifion  effeHsdj  that 
■cut  cf  one  four  are  come  to  be  ? 

A.  \.  An  Element  is  no  Compound  but  one  Simple  Body,  of  the  greateft  ex- 
tent of  any  m  the  Outward  World.  They  are  four.  Fire  Air  .Water,  Earth. 

2.  The  Fire  preys  upon  the  Water  and  Air :  The  Air  is  breathed  out  of  the  Wa- 
ter by  the  incitement  of  the  Fire-  The  Water  is  the  contraftion  of  Air  by  the 
vicinity  of  the  afiringent  cold  Earth,  but  the  Earth  is  one  Bod  v  of  no  great  inti- 
macy with  either  of  the  other,only  a  Sediment  refulting  from  the  feparating  power 
of  the  other  three  Elements. 

3.  Nsi- yet  may  it  be  wondred  that  the  four  were  once  one,  and  proceeded 
from  one;  feeing  they  are  fl  ill  one,  differing  only  in  the  degrees  of  Rarity  and 
Denfity  j  for  as  the  Earth  drives  up  the  Water,  fo  doth  the  Water  raife  up  the 
Air,  and  the  Fire  being  violently  aftive,  fur  mounts  all. 

4.  Come  we  now  to  confider  how  the  one  was  feparated  into  four  ;  to  make 
which  plain,  it  w  as  neceflary  when  the  Omnipotent  God  willed  to  make  himfelf 
creaturelv,  that  the  feven  Properties  fhould  every  one  of  them  form  their  re- 
fpedive  Pouers  into  fo  many  various  Exifcencies ;  And  then  there  came  out  of 
the  one  pure  Element  (which  is  the  My  fiery  of  all  things)  an  Heavenly  Earth  of 
Par.'.dtfieal  Salt,  or  Divine  Spiritual  Salin  Spirit  or  Property,  or  Pure  Holy  Salitter. 
An  Humble  Meek  Spirit,  which  was  the  Living  Water.  A  pure  exalted  Breath, 
bringing  the  unconcciveable  Joy,  Life,  and  fcrcne  Tranquillity  into  the  Divine 
Spiritual  World. 

J.  Andlafikj  An  holy,  cheering,  a(Jlive  Fire,  according  to  the  Property  of  the 
fecond  Principle,  without  Rage,  Fiercencfs,  Curfe  or  Wrath  at  all,  but  generating 
the  Light  and  Fiame  of  Love. 

6.  But  when  Lucifer  and  his  Legions  (not  keeping  the  fweet  Order  in  which 
the  Creator  had  cnthrond  him, and  gioriouflv  inflated  them)  would  be  Gods  to 
themfeh  es,  found  refinance  and  a  foveraign  check  at  the  Bounds  of  the  Principle, 
the  total  God  had  allotted  them,  they  grexv  difpleafed,  and  gradually  their  Holy 
Love- fire  difappearcd,  mOead  of  which  came  a  Raging  Dark  Fire,  whole  ficrce- 
nefs  dried  up  their  Flumble,  Sweet,  Meek  Wa:er,  and  their  Smoke  became  a  Black- 
nels,  futfocating  the  Serene  Air.  And  their  Royal  Angelical  Chridallinc  Bodies  be- 
came grofs,  contra(5led,  crude,  rough,  deformed,  harCh,  bitter,  hot,  cold  poifonous, 
itinking,  prophancj  inimicitious,  filthy,  wrathful, -dark,  blafphemousExiftencies. 

7.;And 


'{he  177  Theofophkk^Quefiioni  Anfivered.  63 

7.  And  thus  were  the  four  Elements  polluted,  and  wretchedly  confounded  into 
a  dark  difordcrly  commixture,  which  the  Antients  call'd  a  Chuos. 

The  farther  proceis  from  This  Evil  State  of  things,  will  fall  under  the;Anfwcrs 
of  the  33.  u,  3  y>  3^  and  37th  Queftions,  by  whomfocvcr  they  fhail  (by  Divine 
Aflillance)  be  rcfolved. 

Q;  14.  H^mfore,  and  to  vhjit  ufe  and  benefit  are  the  Stxrs  created.  ? 

Jn{.  r.  This  of  theSrars  includes  the  Sun  and  Maon  ;  for  they  alfo  are  two 
of  the  Royal  Stars-  To  the  better  difcourfing,  which  it  may  be  orderly,  r.  To  fay 
what  they  are.    2.  What  they  figure  and  reprefent.    3.  What  they  are  Inftru- 

mentstodo.  ...  ,     ,  1        fr  \ 

2.  They  are  in  the  Out- birth  vigorous  Engmes  of  Omnipotence,  that  by  occult      vi  -y 
and  Spiritual  Powers  can  infenfibly  ir.fluence  and  aft  irrefiftible  applications  for 

the  concrcring  or  generatin?,im7rovinp,&difrolving  of  all  the  various  Bodies  with- 
in the  Sphere  of  their  Aftivity  or  Principle,  being  of  the  Outward  World  or 
Third  Principle.  ,    ,    ,  ,     c-  , 

3.  Thus  by  fimilitude  the  Angels  arecall'd  Stars  :  As  doth  the  Lord  of  Angcis 
humble  himfelf  to  be  caird  a  Star  feveral  times  in  the  Sacred  Records. 

4.  What  they  reprefent  and  figure  ?  The  four  Forms  or  Anguiihes  of  binding        (2.} 
attrading  Anguifh  and  Fire,  reprefent  the  firft  whole  Principle,  and  do  form 
Saturn^  Jupiter,  Mercurj  and  Mars.    The  two  Forms  of  Ma|eftick  Light  and  dear 

Love,  figure  the  whole  fecond  Principle,  and  do  form  Sol  and  Fenus.  And  the  fc- 
venthForm  of  habitation,  a  feeming  chartge  or  inconftancy,  a  teeming  alteration 
ofincreafe,  and  diminution  of  EfTence,  being  the  Scale  and  Method  of  the  third 
Principle  formeth  the  Moon  with  her  Changes  and  EcHpfes. 

5".  Tke  feven  Royal  Stars  are  like  vowels  or  fpirits  of  Letters,  and'the  innu- 
merable others  are  like  confonants  forming  infinite  variety  of  fyllables  and  words; 
for  as  words  are  the  opening  of  the  fccret  lockt  up  Mind,  fo  are  the  Stars  the 
opening  of  the  Dark  Myftery  or  Chaos  lliut  up  in  the  Anguitli  Chambers .  And 
36  the  various  Properties  of  the  fcvcral  Principles  arc  couched  in,  and  exprelTed 
fey  the  vowels  and  fpirits  of  the  Letters  peculiar  to  them  5  lb  the  feven  Ro)al  Stars 
are  fuited  in,  and  qualified  by  the  three  Principles,  and  the  feven  Properties  of 
the  Eternal  Nature. 

6  Thus  the  Stars  figure  Cod  in  his  Almightinefs,  Infinity  and  Etermtv,  ac- 
cording to  the  firft  Principle.  In  His  Majeftick Triumphant  Kingdom  of  Light,ac- 
cording  to  the  fecond,  and  in  His  Gracious  Kingdom  of  Love,  according  to  the 
third  Principle.  And  are  in  the  very  third  Principle  the  exprefs  word  of  what 
the  Devils  are  in  the  Dark  Abyfs,  and  of  what-  the  Holy  Angels  are  in  the  Hea- 
venly World.  In  all  which  thev  are  an  Image  of  the  Image  of  God  fo  exprefly, 
that  the  Throne  or  Angelical  Kings  (  according  to  each  of  the  feven  Founram 
Spirits)  are  imaged  by  the  feven  Kingly  Stars.  The  Hofts  and  Legions  of  the 
fcYCn  Angelical  Kirgs,  by  the  reft  of  the  innumerable  Conftellations  and  IdTer 

Cleries.  '  ,  r     ^       r  r  /    \ 

7.  What  they  do  inftrumentally  ?    Mofes'  faith,  they  were  for  ngns,  feafons,       (^.j 
days,  montha  an^  years.  J!?6'5or.<V  makes  them  Warriors ;  The  Stars  inrheir  cour- 

fcs  fought  againft  S'ifera.  The  wife  men  found  one  of  them  a  Harbinger  to  tell 
them  of  Chrift's  Incarnation.  - 

8.  The  wife  Antients  penetrated  fo  far  into  their  Properties,  Virtues  aftd'  Or- 
derly Applications  in  Human  and  all  Tch-ene  Bodies,  Affairs,  Government^,  that 
by  true  Natural  Magick  they  could  demonftrate  their  occult  Energies  by  fenfible 
Influences.    And  the  Egyptian  Magi  imitating  Mofes^  may  not  be  concluded 

I  meerljr 


^4  ^^^  177  T^eofophkkQtfeftions  Jnfivered. 

mecrly  Impoftors,  tho'  their  Acquired  Operations  (how  rea.\\y  natural  foever) 
muft  humble  themfelves  before  the  ftupendious  Fijf  of  the  God  of  Nature.  The 
Baby-lionian  Magi  (whereof  DinUl  and  his  Companions  were)  could  interpret  and 
difclole  Secrets.  And  the  wife  men  find  the  King  of  the  Jews  by  clear  IndudioriS 
and  Conclufions  of  Natural  Operations  i  as  are  found  Real  Caufes  by  Natural 
Confequenrs. 

9.  But  fome  Modern  Pretenders  to  Wifdom,  little  more  than  gaze  on  the 
Stars,  and  take  up  with  names  and  numbers  j  and  where  they  fee  more,  will  en- 
title Satan  to  the  honour  of  God's  great  excellent  Works  amongft  his  Creatures. 

10.  Having  thus  ma^e  way,  be  it  known,  Man  hath  an  Afiral  Spirit  call'd  by 
Sqme  an  Evejisr,  by  others  other  wife,  which  laies  hold  on  him  at  the  enkindling 
01  his  Life,  when  his  Embrio  in  the  Conception  is  ennobled  by  a  Living  Soul ;  and 
that  Aftral  Spirit  fublimeth  or  debafeth  his  Intelied,  decorateth  or  incurvafetk 
his  Mind  towards  Good  or  Evil.  This  (as  the  Separators  Inftrument^  doth  mo- 
del and  diftinguilh  into  Sexes,  difpenfeth  fuch  Peculiar  Properties  as  their  fuc- 
cefTive  afcending  Regiment?,  by  prevalence  or  precedency,  Inall  imprefs  then  and 
at  the  Birth,  the  Internal  Faculties  more  or  lefs  capacious,  (^c.  The  whole  com- 
pofureof  Body,  the  Eye,  Feature,  Stature,  Lineaments,  Voice,  Seal  of  the  Palm, 
Tindure  of  the  Parts,  caft  of  the  Hair,  (^'c. 

1 1.  The  Stars  are  fuch  Aibitrary  Lords,  fince  Adam's  heavy  Fall  fubjeded  him 
thereunto,  that  they  can  well  proportion  the  Elementary  Body  of  one,  a  Mind 

/  well  compofed,  Atchicvements  fuccefsful,  his  courfc  renowned.  Another  they 
load  with  an  incumbring  Body  of  111  Symmetry,  pcrverfe  Humours,  and  unprof- 
perous,  and  finifli  him  with  a  Tragical  Exit. 

11.  The  AflralVertueis  woven  into  all  the  variety  of  Minerals;  diftributing 
weight  to  one,  making  Lead  from  Saturn^  fo  Mars  harfiinefs  makes  Iron,  renus 
Copper ;  thofc  with  the  work  of  the  power  of  S0I  produceth  Gold,  and  fo  of 
the  reft. 

13.  Their  Vcrtue  is  alfo  as  apparent  in  the  other  parts  of  the  Creation,  as  in 
Vegetables  from  the  Cedar  to  the  Hyflbp  or  pile  of  Grafs.  In  InCcds,  that  there  is 
infufcd  both  utmoft  diligence  and  providence,  which  is  obferved  in  the  Ant. 
What  is  the  Spur  of  the  delicate  curious  Bee,  the  crafty  induftrious  Spider,  the 
profitable  Contexture  of  the  Silk-worm  with  its  Tranfmigration  3  all  proceed- 
ing from  the  f^rife  of  the  Properties  ? 

14.  In  Senfitives  and  Animals  are  there  Infcriptions,  fome  fitted  by  the  firft  ■ 
four  Forms,  or  fome  of  the  four  for  prey  and  hoftility,  others  by  conjunftion  of 
more  benevolent  Arpe<fls  are  mild,  fome  very  docible.  So  in  the  general  Body 
of  Nature  (by  fome  call'd  the  Soul  of  the  World)  are  Sympathies  and  Antipa- 
thies, (^c.  In  all  which  no  caufe  is  left  to  doubt,  but  their  Verrue  is  exprefly 
eminent  in  the  feveral  Elementary  Worlds.  Who  fees  not  that  all  things  bear  their 
Imprellions  ?  Some  according  to  the  Darknefs,  and  others  the  Light,  and  fome 
after  the  mixt  Powers,  from  their  peeping  up  into  Propriety  till  their  being  re- 
fumed  by  their  feveral  Ethers  and  firft  Principles. 

15.  As  theStars  arc  over,  under  and  incircle  us ;  fo  their  Energies  and  Powers 
are  in  us  and  on  us ,  we  are  ftrong  in  their  ftrength  3  they  are  not  ours  more  pro- 
perly than  that  they  are  us,  even  a  very  great  part  of  us.  They  are  the  Pilot  of 
the  Elementary  part,  and  the  Chariot  of  our  Eternal  Soul.  And  C  to  our  fliame 
and  forrow  it  muft  be  acknowledged^  they  are  (in  very  manyj  Lords  paramount, 
even  over  the  High-bcrn,  Noble,  Eternal  Soul ;  very  many  give  up  their  Will  to 
their  Conduft  ;  for,  never  laying  hold  of  the  Grace  provided  for  them  in  the 
true  fubilee,  are  voluntary  Ear-boar 'd  Slaves. 

16.  But  all  thofe  whofe  Immortal  Souls  (derived  them  from  Human  Genera- 

tion^ 


T/^f  1 7 7  theofophkk  Queflions  Anfwered.  65 

tbn)  are  Enlightned  by  Jcfus  Chrift,  he  ftirs  up  and  makes  to  grow  the  feed  hf^- 
oen  m  them  5  Ihewmg  them  how  to  dye  to  the  Old  Man ,  the  Will  of  the  four 
Forms  or  Properties,  and  are  New  Born  by  the  blowing  up  of  the  Light,  Meek 
Holy  Powers  a  1  fuch  are  eftabliflied  in  Divine  willing,  wording,  and  perlivering. 
All".'i^'nr^'r^°"''^*/u^"y^P^''"^^'-^  ^^^^'^^^^'I'e  Agents,  kept^unde?  IS 
Srlit^  '^''P^r.'  and  being  kept  fo,  are  of  excellent  Profic  and  Advantage' 
to  the  helping  on  the  Soul  like  a  Ship  to  her  Haven. 

r.,7;  T^'""  ^•^"'^f  ^P'"^  '^ '"  ^^.^5  ^^"  '''^*  ^^^  ^3tcrs  which  fometimes  have  crofs 
r:;^^[,f7T'r'"''?!^f"^*'"^P°7'^^^*^^iP'  ^"^^  Soni  the  Merchandize,  the  Word  ' 
or  Lord  Jefus  the  Helms-man,the  Spirit  of  Grace  the  Gale ;  Now  though  the  Scarry 
Properties  are  often  crois  Tides,  opppofite  Streams  to  the  hindrance  of  the  Voy- 
age lo  violent  as  carry  with  them  all  untackl'd  Ships,  who  like  dead  Fifhes  are  pre^  ' 
r  nl?.  .  ^A^  T  ''^^"^ '  5'",  '^?  regenerated  willfinds  fuch  a  fteady  Pilot  for  his 
Ouide,  and  luch  vigorous  Gales  from  above,  that  the  Ship  (a^ainft  its  own  Na- 
o?r  Ctff  '^5  Merchandize  through,  over  and  ag.in/the  thwart  ng?c?eams 
a^dfSinrp^^^J^d.'^^  wefeetowhatProfittheStars^erc  Cr. 

^^ei^'t:^fJ::e:^T::i^:^^        -^^^^^  ^-^«^^^- 

r./ul'  '^^^  Jn"^^^^  ^'S^^  ^"^  Darkncfs  are  the  manifeft  Figures  of  the  Eter- 
SfilZlTfl^^^^^/TP^"'    As  the  defire  of  Reft  moves  Men  to  Motion :  So 
ronft.  ?    ^^(   '^^'^PS^'  agitates  the  Eternal  Matrix  ofthcfirfl  Princip'e  to  a 
wh.r^K  ^^"iploying  the  four  Properties  of  it,  that  chey  mav  enter  into  the  Light 
whereby  they  bcccnne  known  5  which  elfe  would  be  an  Eternal  fl. In efs  ^    ' 

Bodies  a"n  fZ'^ftP'J    ""'T^'  '"^^^^^  °'  ^'^^^"^^^  ^^feth  an  extending  in  feme 
H«t   Fire  T£^  il^'"  Others,  a  difcontmuanceof  Parts  in  others,  sndextra(fls     - 
rr^Xl  c     r     ^''^u  ''^""''  ^'t  VS^^  °"^  °f  ^^^^  '  "^oift  2nd  compared  Bodies 
to  this  IS  referred  the  vertue  of  the  Ufnea  on  the  Skulls  of  ftraa^led  Pcrfons  ' 

3.  hor  the  Contracting  Property  interrupted  by  the  Attradline    deorefTe-h  tn 
Anguift,  and  thofe  three  ftavpen  themfelves  into  a  fourth  rv^^Fire^^^^^^^^ 

Sn"?;  ?  thll  f^K"  '."°r;-^  ^^^"^^^^^^'^^ '  ^'^^  remain  Japtit;^  i^'grTf 
l)arlcnels,  tj!  the  Light  be  enkindled  m  them.    As  a  Man  having  all  the  Pronerties 

uX'S'^^'^^^^^'^^^f  M^"'  '^  ^''l^nJ^nown  to  himfelt^  if  Ki  S 
Underftandingj  for  wanting  the  Light  and  Knowledge,  he  is  below  the  Wit  Craft 
Memory  and  Docility  of  many  Beafts',  Birds  (^c.  wit,<.ratc, 

irrtd,^f!l^  r"  K  T'^!  '^  ^\  '"^'^  ^"  '^"  '^^'^  ^^^'^-  Whereas  the  noble  Faculties 
NSurelrh  .  '  l!^^' ^^"1  ^'"  (though  naked)  rule  over  the  Bruits,  whom 
Teeth'Tanor^';'^^,^"^  ^^^^"^^^«  »''^«>  ^""i^^  Hoofs  3  alio,  ofFenfivc  Horns, 

Liot^^c^r^^^?'^  '^^  Temporal  Light  arifeth  is  evident  tocorre  from  the  Eternal 
thouph  ^^rhf-r '''^^  ,  .^^'■^•^^'"'^n'^^"''"^  from  the  Eteinal  dark  Matrix.  Yet 
Kt^.  ^AKr^^^i>^''"^'  MyfteryorChaos  was  potentially  all  Properties 
tZtS^d  nn  ri^' r  t^'^^VF  ''fi^'"^  ^  ^^"^^"S  LUre,tillthe  Divine  Powx^ 
firemaFlL^.  .  f'i'^'J'^"'  t^  ''"^'''''  f^'"  ^^11  ^hen,  ic  was  lock'd  up  as 
6    N^r.  ^ ,!  I  "r  ''u^' -n '."^^^  ^^^''  ^'^^  ^°"^hing  each  other.  '      ^ 

form  Sie  crudi  M^f^iH^^' '^l^'^'r,'^  ^^^^  ^^=  ^^^'^"'^^^'  ^^^'^^«  ^"^  ^^^«™^*-  ^'"^'l 
Sive     wil    f  ^   u*"^^^^  "^"^S  Fire  under  Allies,  inoperative, 

moft  PowerTu^  Y°  r'  '  k'  ^'^^'  v. as  levered,  that  it  might  (as  force  United  is;  be 
of  hes^n  .;'^  r^l  "^^/V'  r'  Severed  and  collede  i  by  enkindling  the  place 
or  cftc  Sun,  and  Orbs  of  the  Stars ,  it  was  no  othcrwifc  withdrawn,  than  as  a 

*  2  Conquering 


66  The  1 77  Theofiphk^  Quefthns  AnfivereJ, 

Conquering  Prince ,  having  added  fome  Province  to  his  Empire,  on  his  retiring 
leaves  fuch  part  of  his  Army  as  may  caufe  continually  due  Execution  of  his 
Pleafure. 

7.  So  the  Sun  and  Stars  have  no  other  entire  Separation  than  confifieth  with 
the  leaving  a  competent  Portion  of  their  Vertue  every  where  to  tfte(fl  byConjun- 
dion  all  needful  Operations.  It  is  left  in  every  of  the  Elements  as  we  fee,  alfo 
the  Elements  have  among  themfelvcfi  a  mutual  Commixture  of  each  others  Pro- 
perty, and  all  (as  hath  been  faidj  of  them,  fome  Proportion  of  the  Vertue  of  the 
Light :  the  Hellilh  Part  and  Principle  only  excepted. 

Q.  26.  Whai  ii  the  Heaven  created,  cut  of  the  midft  of  the  Water }  And  what « the  Se- 
fantion  of  the  Water  above  the  Firmament  from  the  Water  unjerneath  the  Firmament  ? 

j4.  To  anfwer  this,  it  is  neceflkry  to  diftinguifli  what  is  meant  by  the  Abora, 
the  Midft,  and  Underneath  5  for  a  Firmament  is  fixt  in  the  midft  between  the  Wa- 
ters Above,  and  thofc  Underneath. 

If  Above, were  meant  above  the  Middle  Region,  or  Stars  ;  then  Beneath,  may  be 
on,  or  in  the  Earth,  and  theMidfc  muft  be  a  fpaceorlocaldiftance. 

1.  But,  Firft,  God  is  every  where  ,  Heaven  is  alfo  in  the  World,  though  this 
World  be  not  in  Heaven ;  the  Above  and  Beneath  therefore  muft  be  othcrwifc 
under  flood  than  locally. 

2.  Where  an  Hour- g'afs  is  mcafuring  of  Time,  Eternity  is  alfo  in  every  Minute 
of  it  i  yet  is  fo  Above,  as  Incomprehcnfible  to  Time. 

3.  The  New  Man  is  Above  j  yet  fo,  with  and  in  the  Old,  as  to  Rule  aad  A^  iv, 
and  {o  divided  from  the  Old,  as  to  be  Incomprehenfible  to  it, 

4.  We  find  a  Water  call'd,  Living  Water,  which  who  Drinks,  it  (hall  be  in  him 
a  Well  of  Water  fpringing  up  to  Eternal  Life.  This  is  alio  the  Water  of  Regene- 
ration, Except  ye  be  born  of  Water,  &c.  Thefe  Waters  ("none  doubts)  are  thofe 
Above,  yet  muft  be  Drunk  where  the  Divine  Life  is,  being  the  true  Eternal  Life, 
and  of  fuch  as  fhall  be  cleanfed. 

f.  There  is  a  Divine  Love,  and  there  is  an  outward  Loveor  Luflj  They  are 
one  from  Above,  the  other  Beneath,  yet  not  fevcr'd  by  place,  but  by  a  fixt  Firma- 
mament,  Gulph  or  Principle.  And  if  they  were  as  like  each  other  as  true  and  fallc 
Light,  or  as  Tin  and  Silver  3  yet  coming  of  different  Properties  are  uncompoundft- 
ble  as  Silver  and  Tin  incorporate,  and  Sowder  not, 

6.  Thus  the  Waters  which  are  Above  the  Firmament  are  Holy,  Pure,  Heavenly  j 
thofe  Underneath  are  our  Mortal  Waters  wherein  is  the  Wrath,  yet  wherein  alfo 
may  the  Holy  Waters  (which  are  Above)  penetrate ;  as  Heaven  doth  this  World  j 
for  the  outward  Water  cannot  Subfii^  and  Unite  with  it,  or  Comprehend  it  j  as 
neither  can  this  World  be  in,  Unite  with  or  Comprehend  the  Holy  Heaven.  There- 
fore how  near  foever  the  inward  or  outward  Waters  arc  one  to  the  other,  they 
are  immoveably  fundered,  till  the  Judgment  of  God  burn  off  the  Curfe  at  the 
time  of  the  Separation. 

8-  And  the  Holy  Heaven  may  as  well  be  faid  to  be  Created,  and  Creating  out  of 
thofe  Living  Waters,  as  the  outward  Heaven  to  have  been  Created  out  of  thcle 
Waters,  on  whofe  Face  dwelt  the  Darknefs,  when  firft  the  Spirit  of  God  began  to 
move  thereon. 

C^.  27.  What  is  the  Grouted  of  the  Male  and  Female  F^Jnd.  in  the  Effence  ofthit  World  ? 
Whence  U  the  ConjurSiion  and  Pefre  ariftn  ?  Could  not  the  fame  be  effected  in  9ne  only 
Ground  mthom  dividing  > 

A.  The 


'the  177  theofophickOji^fl^ons  Anfmred.  67 

■J  TV**  Oueftion  havine  three  Branches  requires  a  diftind  Anfwer  to  each  part? 
"frnlhTMl^mui&f^^^  TheMa'eand  Female  Effence  of  this  World  have     (i-) 
^   ■'  p.r?nrheve^ProDertics  whereof  the  World  it  felf  confiftcth.    And  the 
'l'"r^  .T  nc^ures  be  an?maReof  thetwo  Spiritual  Worlds,  and  of  the  Principles, 
t^'^M^^^^^^^  ^.  for  though  they  arc 

there  V  et  are  United  and  fo  are  not  two,  but  one  Potent  glorious  Power 

from  other;  fo"^.^'"^/"";  X["[ '°^  in  the  feveral  Tranfitory  Cr«turesi 
^rrl'lmSir«d»roS%h"n-  Images  ia.hetwo  diftma  Sexes 

•^""roAefaond  Pan  "Whence  the  Coniunaion  and  Defire  is  arifen  >  which  is     C^.) 
for'thI?they  cme  Zm^U  Root,  and  are  there  really  one  only  Trnfture; 

Slfof  W     bJween  the  Loadftone  andNeedle ;  more  e'.pemdy  m  Man,  th« 

^f^e^J^l^hot^^S-iy^Vry^M^- 
I'     h,v,„fhL   Smaa  kind  of  Life  or  Death  from  their  Afteaions  or  111 
Cou^Vr&Sl^^f^ll  Men^  on.  only  Root,  Body  or 

J^o'ra"^^5^ffio.of^*=A^^^^^^ 

the  inward  diitintt  Wills ,  tor  granims  ^-i-*'-     Y'      „r.n;Wv  h<»  otherwife     For 

Elements,  which  (hail diflblve  and  be  Melted  by  their  Central  Fue  ^  ^^^^ 


6^  the  I'jj  Theofophick.  Queflions  Anfwered. 

9.  The  dividing  of  the  Tinfture  into  two  difiind  Sexes  in  Man  was  no  otherwife 
needfijl,buc  as  a  ChirurgCDn  impreiTeth  an  Incifion  to  fave  a  niiaimcd  Limb  from 
a  Gangrene-  To  man  thus  it  breams  alfo  of  abfolute  necefficv,  bccaut'c  he  was 
fallen  headlong  from  his  Magiftracy  over  both  the  Aftral  and  Elemeritary  Powers 
to  be  a  poor  Captive  under  their  Domination. 

Q.  28.  ffljat  are  the  Principles  of  the  Spirit  of  this  World,  «f  the  Superior  or  Inferior 

Being  > 

m 

A.  T.  A  Principle  is  a  New  Birch,  or  New  Life.  The  Eternal  Drity  is  the  only 
One  Principle  wherein  \s,  Eternal  Life,  the  Creation  of  Angels  and  Men  are  its 
manifeftation,  yet  is  there  another  Principle  (rightly  call'd  the  firft)  which  is 
alfo  Eternal,  but  not  of  Life  Eternal,  but  of  Death  -y,  where- ever  the  Divine  Prin- 
ciple is  not  manifelh 

2.  Into  which,  when  Lucifer  znA  his  Legions  had  thrown  themfelves,  Man  was 
created  to  fupply  that  place.  And  left  when  he  (hould  fall,  he  might  become 
a  Devil  alfo,  the  third  Principle  was  created  to  help  him, 

And  were  It  not  out  of  the  Queftion,  and  that  perhaps  it  may  fall  under  ano- 
ther Queflion  to  be  anfwered  by  a  more  enlighten  d  hand,  it  flaould  be  here  (hewn 
how  the  Man's  concern  in  This  Created  World  was,  what  adequated  and  privi- 
ledged  him  (tho' fallen)  to  a  poflibility  of  being  recovered,  which  here  (not 
without  Ibme  relucflancy)  I  muft  be  content  to  omit  in  this  place. 

3.  Now  (reftraining  my  felfto  the  limits  of  the  Queftion)  with  all  brevity, 'tis 
anl'wcred.  That  the  moft  or  innermod  Frmciple  of  This  Worlds  Spirit  is  the 
Powers  of  the  Stars  in  all  the  Creation.  The  Light  of  the  Sun  and  the  Aftral 
World  is  out  of  the  fccond  Principle.  And  were  not  fome  Wrath  in  the  Sun 
fhewn  by  the  intolerable  Heat,  it  might  unite  with  the  Light  of  the  Eternal  Spi- 
ritual World  ;  but  as  it  is,  the  Tinfture  in  it  is  the  moft  noble  of  all  Vifibles,  as 
a  God  in  Nature,  not  only  wholly  ufelefs  to  Evil  Angels,  but  a  check  to  many  of 
their  works  ;  for  they  (like  Adulterers)  love  the  Twy- light. 

4.  The  next  Birth  or  Principle  downward  in  the  Spirit  of  this  World  inferior 
to  the  Aftral,  is  the  Elementary  5  which  is  not  fo  remote  from  the  wrathful  or 
firft  Principle  as  is  the  former,  but  are  another  or  fecond  Birth,  the  Stars  being 
reckoned  the  firft.  Whence  it  is  that  Man  s  Elementary  part  (  fince  the  Fall)  is 
tranfitory,  grols  and  fluggifh ;  like  as  the  Bodies  of  Beafts,  for  the  Spirit  of  this 
World  doth  in  this  Birth  boil  up  the  half  dead  Salitter,  grofs  Sulphur,  and  infeded 
Mercury  :  So  that  the  Body  were  a  lump,  did  net  the  Sun's  luftre  or  glance  give 
htm  Eyes,  and  it,  with  the  other  powers  of  the  Stars  in  the  Properties  of  the  firft 
Principle,  enkindle  the  other  Senfes,  making  it  thereby  a  poor  Cottage,  but  badly 
furniihed  to  ferve  the  Noble  Eternal  Soul,  and  fweet  penetrating  intelligent  Spiiit. 

f.  But  the  Sun,6^c.  is  a  Principle  deeper,  (hewn  (among  other  wa\s)  by  their 
fecret  irrefiftible  Agitations,  and  vigorous  Influences  on  all  adapted  Subjeds,  as 
alfo  by  their  unaltered  fteadinefs. 

6.  The  laft  and  loweft  Principle  in  the  Spirit  of  this  World  is,  the  wrathful, 
mortal,  tranficnt ,  mutable  Birth.  This  is  one  fad  confequcnce  of  Man's  departure 
from,  and  prophaning  of  the  Holy  Powers,  and  of  the  Evil  Angels  introducing 
the  dark  fiercerefs  of  the  Properties  of  the  firft  Principle,  into  the  Myftery  or 
Chaos,  out  of  which  the  F/af  by  the  Separator  produced  This  whole  Outward 
World. 

For  the  Evil  had  planted  it  felf  in  the  deep  of  this  Out-birth  probably  bounded 
by  the  Frimum  Mobile ;  and  was  call'd  by  Mofes  a  darkncfs  on  cfie  face  of  the 
deep. 

7-  And 


7he  1 77  Theofophick  Qtieflions  Anfwered,  69 

oJ"  A"^,^^^  fiercencfs  is  part  of  the  heavy  Lead,  thorny  Crofs,  fevere 
School,  and  ngorous  trying  Fire  of  the  Regenerate  Sons  of  God.  The  fame  is  alfo 
partofthe  Over-load,  Plague  and  Torment  of  the  Rebellious,  who  in  t^eir^^ 
guifh  curfe  and  ook  upward.  And  the  fame  is  alfo  the  vanity  and  mifcry  the  CrS- 
turcs  groan  and  travel  in  pain  under,  who  fiiaJl  be  delivered  from  it 

But  the  Spirit  of  This  cannot  look  into  the  Divme  World ;  and  if  it  endeavours 
to  fnatch  the  Virgin  Image,  it  is  but  as  a  Thief.  cnoeavours 

Q:.  2p.  JVhit  U  the  Sperm  or  Seed  of  the  Generation  of  all  things  ? 

r.p\\^J  Sperm  is  meant  a  Seed,  Root  or  Ens  yielding  matter  or  fubffance  out  whit  U  mem 

^r^''^^  ^^°'■?I  "  P'^t/"^*  r^"^  ^^  ""  '^'"S'  "^^^"^ »"  ^^e  queflion  is  under-  MesZm 
Itood  all  the  Out-world,confifting  of  Stars,  Elementsand  their  Concretes  ^      ^ 

To  which  Tthus  underftood)  it  is  anfwered. 
sJ^  T^f  ^^^'^?  an  Immediate  Caufe  of  all  things,  that  may  be  call'd  a  Root, 
thenifm       "^^  for,  to  believe  the  Vifible  World  to  be  its  own  Caufe,  were  Hea- 

r.nnnT'!f/"^'*'*l'i^^T,""'^'^;  ''  Negatively,  That  this  Immediate  Caufc Or  Sperm  mat  the 
cannot  be  one  of  the  Principles  ;  for  in  one  Principle  all  Varieties  and  Prop^tiS  clti  I  L  . 

Ses  "  M/?""1i  ^u  ^"  l^''  "^^^'^  ?  ^  co"^™xture  of  all  Varieties  and  P?op?r!  '^''''  ^  "''  " 
rliany^roperries    °' ^^^^'^  P"'"*^^  »  ^^"^P^e>  ^ut  a  compofition  made  up  of 
.^;i"  i^o^'^^"  This  Sperm  be  all  the  three  Principles  themfelvesj  for  fo  is  no- 

■S^^^      ,  ^  n  u  ^.' "°'  "^^  ^^^  °^v^"e  ^orld,  but  the  Omnipotent  is  the  alone 
Po/TclTor  of  all  the  three  Principles,  in  him  only  they  all  fubfift. 

^i,/'d  • '"'  J  "^y  ^^'^^f^/f  ^^  ^<^'^'  *  thought  of  which  were  derogatory  to 
the  Purity  and  unapproachable  Light  and  Holinefs  of  His  Nature  and  ElTencc. 
td'  ^^  \\u^^  Sperm  be  not  one  Principle,  having  but  part  of  the  Proper- 
ties, nor  all  three  unite.1 3  becaufe  they  are  infeparably  m  the  One  God,  and  that 
all  Properties  o^^e  the/r  Fountains  to  them.  This  Sperm  can  but  only  be  a  pro- 
cua  trom  the  lame  Principle,  according  to,  and  after  all  the  Properties 
.11^  therefore  not  a  beginner  of  Exigence,  but  a  begun  Exiftence  j  not  a  be- 
ginner or  Lite,  but  a  begun  Life. 

r.  I{  ^Tr  ^^'  ^"  ^^™^tive  Anfwer,  The  Sperm  of  all  Vifible  things  is  a  Spiri-  m,t  th.      ' 
nial,  and  (toour  outward  Eyes)  Invifible £«.,  confifting  of, and  containing  alFhe  V        \ 
Powers,  Properties,  ,Vertues,  Varieties,  and  every  diftinft  Genus  and  Species  po!  ^^'"^  "" ' 
'^^fy:^'^^?^'^^^^-^f^'Z'''^^^^^^^  exprefs,  divided  parcels. 

^11  rhLT"  A ^ ""T^^^t^ '^r^ ?* S''*' ^y^^'y  >  ^'^^'^  ^^^"^« ^^  »«  womb  lie 
all  things :  A  Myftery,  becaufe  all  is  wrapt  up  m  it,  and  fpring  from  it. 

9-  It  IS  ailo  the  Ecernal  Niture  ;  Nat  ure  being  generated  by  the  Principle,  and 

fomilhed  with  the  Native  Birth  of  all  the  Properties :  Eternal;  as  it  is  the  Root  of 

the  Temporary  Creation,  and  its  Centre,  Retreat  and  /Ether. 

Hemem'sTSrAL'l%"nh.'^"""^""^  ''  ''  '""^^"^  ^"  Union  all  the  four 
It  IS  the  Image  and  Imager,  the  imprelTer  and  bringer  into  Forms  of  the  whole 

tnree  Pnnaples,  and  feven  Fountain  Spirits,the  Mirrour  of  all  Forms  and  Powers. 
IS  It  objefted   God's  Creating  all  things  by  His  Word,  is  a  giving  Being  where      ohi 

none  was,  cxclufive  of  all  Intermediate  Caufes,  and  the  Out- birth  was  a  fub-         ^' 

nance  trom  a  Nullity  or  Vacuum? 

Mfk}^  "  anfwered  j  It  is  no  derogation  of  Omnipotence,  having  out  of  him-         jinf^ 

leir  ipoken  an  excellent  Image  of  himfelf,  a  Power- world  or  other  Creature,  that 

cne  lamc  gcncratech  more  even  to  Infinity.    The  Trees,  Fgwl,-  Fifli,  Man  as  well 


y^  the  ijj  7heofophkk.Quej\ions  Anfwered. 

as  Elements,  had  all  feed  in  themfelves.  Thus  a  Carpenter  makes  Tools,  and 
with  thrm  makes  more. 

II.  The  Apoftle  faith,  That  by  Faith  we  underftand  that  the  Worlds  were 
framed  by  the  Word  of  God,  fo  that  the  things  that  are  fecn  were  not  made  of 
things  that  do  appear  j  he  faith  not,  they  were  made  of  no  prc-cxiflent  matter, 
but  not  of  things  that  do  appear. 

13.  And  Afo/f  J- recording  the  Generation  of  Heaven  and  Earth,  faith,  And  the 
Earth  was  without  Form,  and  void,  and  darknsfs  was  on  the  face  of  the  deep. 
And  again,  The  Spirit  of  God  moved  on  the  face  of"  the  Waters.  Loe  here  is 
fomethingcaird  Earth,  fomtthingca' I'd  Water,  and  fome  fpace  call'd  deep,  be- 
fore fo  much  as  Light  was  call'd  for.  But  how  the  Earth,  Water  and  Space  pro'/e 
this  great  Myftery,  Eternal  Nature  or  Quinteflence,to  have  priority  of  Exigence, 
and  what  that  Matter  and  Space  import,  will  fall  under  the  Queftions  yet  behind 
more  properly  than  here ;  whomfoever  God  ihall  enlighten  to  make  Anfwers  to 
them. 

(^50.  Whitt  if  the  diliinciion  or  difference  of  the  Sperm  or  Seed  betwixt  Metils^tones 
indFegetables^viz.  HerbSyTreeSyAnd  Earthy  thingt ,  or  Mintrxl  Earths  f 

A.  I.  IJji'/ii  faith,  If^ith  the  pure  thou  wilt  Jhevf  thy  fetf  pure,  and  with  the  frorvari 
thou  xciltfhevf  thyfelffr<mard.  The  Light  and  Heat  of  the  Sun  exciterh  the  Mercury 
2Sam..22.i7.  and  Sulphur  to  germinate  in  the  Saline  Property,  and  fo  profper  all  Vegetations 
in  quite  contrary  Qualities  with  equal  vigour. 

2.  For  as  we  may  not  multiply  Principles  nor  Properties  5  fo  neither  may  we 
Sperms ;  all  of  which  may  be  dL<%inguifhed,  rather  than  divided. 

5.  Their  known  number  and  diftributions  are  fully  fufficient  to  methodize  in-, 
numerable  Concretes,QOt  admitting  the  leaft  diforder  or  confufion.but  yet  abound- 
ing with  infinite  variety,  and  every  individual  duly  ranged  into  an  exaft  order 
and  fubjedlion,  as  of  all  the  feven,  fo  cfpecially  of  fome  one  who  hath  peculiar 
Superiority. 

4.  Hence  is  iz  that  the  Roots,  Herbs,  Fruits  and  Seeds  fort  themfelves  after  the 
feven  Properties,  and  in  them  the  Sperm  is  various  5  either  as  the  Spirit  of  the 
World,  cr  Aflral  Spirit  imprefleth  the  Infufmg  Matter  or  Sperm  in  fome  iccord- 
ing  to  the  Evil  Dark  ImprefTion,  and  fuch  have  much  malignity,  fome  efpccially 
are  mortally  vitiated. 

f.  Others  in  which  the  Aftral  Spirit  impreffeth  on  theinfufed  Sperm  a  vertue 
according  to  the  Light  Divine  Kingdomjfubliming  thofe  Vegetatives  to  be  cordia?, 
fanative  and  reftorative.    All  as  the  Spirit  of  the  World  difpenfcth  the  general 
univerfal  Sperm  according  to  the  Dark  Light,  or  Mixt  Impreffions- 
Saturn,  Met-      e.  No  orherwife  are  the  Metals  j  their  kinds  are  feven.  Lead,  Quick-filver,  Tin, 
cury,fupiter,  Iron,Copper,Gold,  Silver.     The  Tindure  of  Sol  and  Fenta  is  yellow  and  rofie,  or 
Mars,SokVe-  redifh,  and  of  the  other  five  either  earthy,  darkifh,  pale  or  white. 
mSfLuna.  Thus  is  the  order  in  precious  Stones,  of  them  arealfo  feven  difhibutions,  be- 

fides  thofe  of  Coral  and  Amber,  which  are  Vegetatives  and  Chriftal,  a  figure  of  the 
pure  Water,  and  befides  thofe  in  Animals,  Shell-fifh,  O'c. 

7'  And  of  the  feven  Orders  of  precious  Stones,  two  are  of  a  bright  burning 
Lufire,  is  the  two  forts  of  Metals,  one  and  the  other  of  a  yellow  glory  anfwer- 
ingtoGold  and  Copper  in  Metals;  They  are,  i.  Black  as  the  Morion.  2.  Red  or 
Purple,  as  the  Ruby  andGranat,  for  the  Onyx  is  more  pale.  3.  Green,  as  the 
Emerald.  4.  Changeable,as the  Jafpcr  and  Chrifophras.   5.  Sky-colour,  as  the  isa- 

g hire  and  Amethift.  6.  Yellow,  as  the  Jacinth.  7- Bright  and  burning,  as  the  Car- 
uncle, ChrifoliteandCalcedon. 

i.  Th« 


'jthe  I'jj  theofophick^Quefiions Anfwered.  ji 

8.  The  Properties  handed  by  the  Aftral  Influences  are  fo  various,  that  Herbs 
are  much  exalted,  others  much  debafcd  by  Evil  Conftellations  :  But  Metals  are 

■  lefs  cafual,  their  Spet  m  being  better  fixt  or  coagulated,  precious  Stones  ieaft  of  all 
(if  at  all)  being  in  good  mealure  free  from  the  Curfe, 

9.  Thus  Vegetables  are  produced  by  their  Sperm,  m  their  Properties,  thro*  the 
Elcm:nts,  accordirg  to  the  feveral  Principles  fortcd  by  the  diflinguilliing  Stars 

Merals  ai  e  Vegetables  tranfplanted,  paifing  a  fecond  fermentation  and  fubli- 
mation  from  the  Internal  as  well  as  the  External  Fire,  whofe  Spirits  have  a  new 
fixation. 

10.  Precious  Stones  are  Metals  tranfplanted  pafllng  a  third  coagulation  3  they 
attain  the  Love  Principle  in  the  Light,  as  far  as  Vifiblcs  are  capable,  and  are  the 
Triumphs  of  the  Starry  Powers  in  their  exalted  Perfeftion  j  yet  is  of  the  fame 
Original  Sperm  with  the  more  inferior  part  of  the  Creation. 

Q.  31.  Hovp  if  the  Copulation  and  ConjunSiionof  Venule  and  Male  Nature  efftHedt 
whence  their  Seed  and  Growth  arifeth  ? 

j4.  The  fix  firft  Verfes  of  the  Anfwer  of  the  z7thQuef!ion,  gives  great  Light  to 
the  iirft  part  of  this  ;  for  there  is  {hewn  the  Caufe  why  the  defire  of  Male  and 
Female  is  to  each  other :  And  that  not  in  Animals  only.but  in  Vegecatives  and  Mi- 
nerals j  leaving  only  that  here  be  fignified  how  that  is  efiefled,  whence  their  feed 
and  growth  arifeth,  which  may  be  underflood  by  what  follows- 

1.  The  Male- power  confifleth  in  the  Properties  of  harfh  Aflringency,  bitter  At- 
traftion  and  Fire.  The  Female  Power  is  of  the  Properties  of  the  four  part  of 
the  Harfhnefs,  the  anxious  part  of  the  Bitternefs  and  the  Light  Spirit.  Both  make 
up  one  Indiffoluble  Band  and  Immortal  Worm,  having  one  and  the  fame  only 
Root  3  therefore  mu:>  incline  to  each  other. 

2.  Acpartnf  a  growing  Tree  clave  off  trom  the  reft,  yet  fafl  in  the  fame  Root 
-bent  off,  inclines  c^  its  own  Nature  up  again  towards  the  Trunk  whence  it  was 
rent,  and  in  the  Root  whereof  it  is  a  fliarer  and  lives,  whereunto  being  reunitcdi 
concurs  to  bear  fruit. 

5.  Alfo,  as  the  Fiery  Property  longs  after  That  of  the  Liquid,  whereby  Vege- 
tation iffuech  5  fo  longs  the  Male  for  the  Female  Property :  And  being  unired, 
have  One  only  Will  in  their  various  Properties,  contributing  each  the  Powers  by 
Natural  In^inft  which  they  earneftly  thirft  after,  to  obtain  fuch  incrcafe  as  ftiits 
their  Magick  leeking  To  which  united  defire  the  A?ral  and  Elementary  Spirits 
alTilt,  and  in  a  fort  intrude  them 'el\es,  wre"ling  for  predominancy. 

4.^  In  wTiich  ftrife  the  prevailing  power  denominates  the  ^ex,  and  the  moft  ge- 
nuine A  fcendant  Planers  imprefs  the  Properties  as  Suprcam  Agents  of  the  Prin- 
ciples. The  Elements  alfo  entitle  themfel^es  to  be  Nurfes  and  immediate  Pa- 
rents. Thus  thrives  the  Seed,  and  in  this  order,  under  theii:  Laws,  and  by  thefe 
neceflary  confequences  from  real  Caufes,  is  growth  of  all  the  Species  in  every 
genus  where  is  Male  and  Fema'e 

f .  And  by  conient  of  all  Powers  giving  into  one  all  their  Wills,  the  food  is  fo 
conco<ftcd  and  digefled,  that  (the  tarramus  part  bein?  feparated)  it  becomes  an 
aflimilating  Vapour,  and  That  fpirated  Vapour  is  enriched  with  all  the  Propertie*, 
in  which  are  generated  (according  to  the  four  E  ements)  the  four  Complexions,  as 
Blood,  Melancholy,  Flep^m  and  Choler  j  and  of  their  and  the  other  Properties, 
Kerves,Membranes,GriftJes,Bohes,  alio  Veins,  Flefli,  Fat.  Itrine,  Spittle.  And 
from  the  fierce  Earthy  Va^'our,  the  Gravel  and  Stone  In  this  fenfe  alfo  may  it  be 
faid,  What  is  your  Life,  it  is  but  a  Vapour  ?  And  from  a  fecond  force  are  all  the 
Pores  bored,  fo  numerous  in  the  Skin,  thro'  which  the  Hairs  cxcrefcc  and  are  va- 
poured. K  Q;  3*. 


y 2  ihe  1 77  Phihfophick.  Queftions  Anfwered, 

Qj_  32.  Whit  u  the  TinHure  in  the  SpernuLtic\  }{ind.  cr  [pedes  vhence  the  Growth 
and  Lujire  arifeth  ? 

A.  What  the  Sperm  is  not,  and  what  it  is,  the  Anfwer  of  the  29th  QuefticMi 
tcUeth  us.  This  Anfwer  only  addeth  what  the  Tin6lure  in  the  Spermatick  Nacure 
is>  producing  Growth  and  Luftre. 

1.  The  Tmdure  is  a  Potent  Will,  the  pleafant  Houfe  and  Propriety  of  the  Soul, 
very  pure  and  llibtle  of  its  own  Nature,  yet  flexible  and  mutable ;  for  it  is  Divine 
in  the  Holy  Principle,  dark  in  the  fierce  Principle,  and  deceitful  in  the  Out-birth. 
As  the  Air  fuits  it  fclf  to  every  Creature,  alfo  to  all  forts  of  Pipes,  yet  very  dif- 
ferently. Thus  the  Tinfture  is  infinuated  into  all  Intelledual,  Rational,  Animal, 
Vegetative,  Mineral  and  Infernal  Exigencies,  yet  hath  no  Life  of  its  own. 

a.  The  fame  is  thus  underftood ;  The  Elementary  EiTences  compofe  a  Body, 
the  Aflral  Spirit  adds  Life  to  the  Body,  the  Tinfture  brings  Light  to  the  Living 
,    Body,  fuch  Light  as  the  Senfes  move  by. 

3.  Thus  far  are  the  meer  Animals  aflbciates  with  Man.  Then  to  Man  is  not 
only  all  That,  but  their  Tinilure  exceedingly  higher,  to  which  was  alfo  a  Soul 
out  of  the  firft  Principle,  and  the  Virgin  of  Divine  Wifdom  having  Life  in  it  felf, 
and  giving  Divine  Underftanding,  in  which  refpeft  Man  is  an  affociate  with  the 
Angels. 

4.  The  Tindure  is  the  fwect  Odour,  Beauty,  and  cheering  Verture^  Taft  and 
Vigour  found  in  Vegetatives.  The  Vertue  and  Luftre  in  Minerals,  as  far  as  the 
Properties  aflift,  or  at  Icaft  impede  not,  and  tranfmuteth  and  fublimeth  them  : 
It  is  alfo  the  fparkling  glory  and  tranfparency  in  precious  Stones,  with  the  emi- 
nent various  Excellencies. 

J  Yet,  to  fliew  it  not  to  be  holy  in  it  felf,  and  to  have  Divine  Underftanding, 
as  is  and  hath  the  Virgin,  it  is  Evil  in  the  Evil  j  for  the  Evil  Angels  have  a  Tin- 
fture,  tho'  a  defiled  one  i  even  as  the  Air  of  it  felf  Pure,  may  be  made  Pcllilcntial 
and  naufeous. 

6,  And  feeing  the  Tinflure  is  fo  eminently  Noble,  Excellent  and  Eternal;  there- 
fore the  prophanation  and  perverting  it,  render  Angels  and  Men  obnoxious  to 
the  Eternal  Vengeance  of  the  Offended  Majefly  of  the  Almighty  God. 

Q.  3  3 .    Out  of  what  are  all  the  Creatures  of  the  Mortal  Life  (prung  forth  and  created  > 

A.  t.  The  Creatures  of  the  Mortal  Life  are  fprung  out  of  the  four  Elements 
animated  by  the  Aflral  Powers  and  Properties,  all  which  proceeded  from  tiic  one 
Element,  and  feven  Fountain  Spirits,concerning  which  the  Anfwcrs  of  the  23, 24, 
.   and  1 5  Queflions  particularly  difcourfed. 

2.  The"ivIortal  tranfitory  Creatures  have  their  Root  in  the  Dark  Out-birth,  yet 
fome  more  out  of  one  Element  and  ^Property,  and  fome  el'pecially  out  of  other 
Elements  and  Properties,  of  which  much  might  be  faid,  as  alio  of  the  permanence 
of  their  Ideas  or  Figures,  but  that  the  Anfwers  of  the  other  fubfequent  Queftions 
will  meet  with  thole  things  if  God  fhall  vouchfafe  Li^ht  to  any  to  anfwer  them. 

3.  Briefly  now,  the  tranfitory  Creatures  bear  the  Figures  (and  but  the  Figures) 
or  fhadows  of  every  Principle,  every  Property,  and  every  Element,  and  confe- 
quencly  of  all  Worlds.  That  the  Lord  God  Almighty  may  be  adored,  admired  and 
known  in  proportion,  and  according  to  the  capacity  of  us  His  Creatures,  by  fome 
more  intimately,  by  others  with  a  more  remote,  lefs  perfed,  and  lefs  diftind: 
Knowledge,  as  the  Image  they  are  entrufted  to  contemplate,  is  more  or  lefs  ex- 
prefs  improved,  and  keyt  bright  and  fercne  by  our  viewing  Divinity  in  them. 

4.  They 


The  I'jj  Theofophick^Queftiom  Atifmred,  73 

4.  They  alfo  bear  all  Figures ,  that  the  Lord  may  behold  Himfelf  in  thofe  His 
•Wonders  Imaged  in,  by  and  through  all  things;   for  all  things  are  in  Him, 
from  Him  and  for  Him,  for  whom  waics  all  Honour,  Love,  Subjection  and  Obe- 
dience for  ever. 

Q^  5  4.  IVhat  was  the  Archem  or  Separator  of  their  J^ind  or  Species  mi  Property  itfhich 
formed  them,  arjdftill  to  thii  day  formetb  them  ? 

A.  The  Anfwer  of  the  laft  Queftion  derives  their  Original  from  the  four  Ele- 
ments, and' this  muft  tell  what  Architect  contriveth  their  Structure.  'Ti|. '^ruc, 
the  Elements  and  their  Products  are  the  Matter  whereof  they  are  ;  but  what  divides 
the  Matter  into  Portions,  and  thofe  Parts  into  Method  and  exact  order  with  diffe- 
rent Sexes,  Colours  and  Qualities  Good,  Evil  and  Mixt  ? 

I.  Are  they  made  of  the  Earth?  Why  eat  thev  not  Earth  ?  For  every  Creature 
fubfifteth  of  its  own  Root  or  Mother,  but  they  iubfift  by  the  Aftral  Productions  tn 
the  Elements,  and  muft  do  fo,  or  of  meer  Earth :  The  Earth,  and  the  other  out- 
ward Elements  would  be  ftill  Barren,  were  they  not  puflit  on  and  moved  by  their 
immediate  Caufes.  „  .„ 

t.  Hence  'tis  clear ,  the  Tranfitory  Creatures  proceeded  from  the  Aqualtriih 
Womb  of  the  Elements ;  which  may  be  well  call'd  their  Mother,or  Female  Matrix, 
and  the  fiery  Part  or  Mafculire  Limbiis  is  their  immediate  Father ;  but  the  anima- 
ting Vertue  of  the  Stars  is  their  Quintcflence  or  Tinfture  3  the  which  Altral  Spirit 
is  their  Separator,  and  gives  them  various  Colours,  Properties,  aftive  or  fluggilh 
Fabrick?,  of  nimble  Wings  or  unweldy  Bulks-  As  doth  the  fame  Tintture  alio 
caufe  thofe  great  varieties  of  Colours  of  the  pany  Thoufands  of  different  Flowers, 
Herbs  and  Vcgetatives.  ,    ^  ,         1    .     n 

3.  This  is  not  barely  like  a  Refiner's  Fire  which  fegrepates  Metals,  and  thruffs 
and  divides  to  each  in  the  Crucible  all  its  own  j  Gold  to  Gold,  or  Copper  to  Cop- 
per 5  for  that  Mechanick  Skill  tortures  and  mortifies  the  Matter  rather  than  ex- 
alts or  improves  it.  ^  n  /-  A  -. 

4  But  he  that  is  enabled  from  above,  profperoufly  to  Tranfmute ,  Augment 
and  Tinfture  Metals;  muft  remove  Obf^ruftions  of  Mortal  Heterogeneous  Parts, 
and  then  knows  how  to  animate,  fortifie  and  fruftific  the  United  Homogeneous 
Parts.  And  do  all  with  fuch  a  Fir.-,  as  that  wherewith  the  Aflral  Powers  generate 
Minerals,  produce  Animals ,  and  feed  and  caufe  their  fo  great  growtfi ;  which  is 
done  by  fatiatingand  converting  their  conftant  Anguifli  and  Hunger  (which  An- 
guifli  and  Hunger  is  not  radicated  at  all,  but  tranfmuted)  into  conltant  Joy,  Love 
and  Vidory,  and  the  Light  World  awakened  therein. 

Q.  3  f.  UlfAt  are  the  fx  Days  Work  of  the  Crettion  and  the  Sabbath  ? 

J.  The  fix  Days  Work  of  the  Creation  and  the  Sabbath,  being  fevcrally  and  at 
large  treated  of  in  the  1 2, 1 3 , 1 4,  i  j ,  and  1 6th  Chapters  of  the  Myjierium  Magnum, 
may  not  be  touchthere. 

Qj  1 6'  What  if  the  Difference  or  VifiirMion  of  the  Mortal  Creatures  ?  And  vfhat  is  their 
Chaos  wherein  each  ¥jnd  livetb ,  and  wherein  are  they  diftinU  and  fevered  or.e  from 
Mmthtr} 

A,  None  can  call  this  Queflion  too  curious;  for  God  who  made  nothing  in 
Vain,  made  not  all  Creatures  but  to  be  of  high  Confideration,  and  the  Lord  ieiid- 
ing  us  to  Icam  Providence  and  Induftry  of  the  Ant,  doth  much  more  eftablUh  iiis 

j(  2  alntioft 


74  T^h^  177  theofophicl{Queflions  Anfivered, 

almoft  Infinite  Number  of  Creatures,  to  be  for  vaftUfes,  grand  Speculation  ani 
Importance. 

Ic  having  been  fliewn  whence  they  were  produced,  and  by  what  Power  divided, 
it  muft  now  be  fliewn  what  their  Differences  and  diHindl  Kinds  are- 

1.  y\/ore  J"  teaching  the  order  of  the  Creation,  faith,  Lettkem  (rreaning  the  Crea- 
tures of  the  Out-birth)  come  f-rth  every  one  ajar  their  J^ind.  By  v^  hich  word  [Kind] 
is  uncerflocd  their  levcral  Properties ,  and  of  the  Properties  are  feven  and  no 
more,  w'-ich  l'a:ron:zeall  Creatures :  and  every  of  the  feven  is  as  clearly  diflin- 
guifti'd  in  the  Animals  5  as  m  Minerals,  and  Pretious  Stones- 

2.  And  though  they  are  all  in,  and  of  one  Principle  j  yer  in  them  may  all  the 
three  Principles  be  evidently  diftinguilhed,  according  to  the  Order  engraved  on 
them,  by  the  Sacred  Hand  of  the  Creator,  in  Conformity  to  all  His  other  more 
Divine  and  lUuftnous  Works  ;  for  His  Words  are  His  Works- 

1.  ?.  AsFirft,  The  Dark  Matrix ,  like  a  Fountain,  iflued  thofe  of  the  firft  four 
Forms,  t;/^.  The  Cold,  Aftring;nt,  Tenacious,  greedy  Animals,  which  are  a  nu- 
merous Family ;  fome  more,  fome  lefs  vigorous  3  as  Wolves,  Swine>  (^c. 

2.  4.  Next,  the  Attradive  conflringent  reillels  Quality  or  Kind  ;  as  Foxes,  Ser- 
pents, (^c. 

3.  f.  Another  of  the  dcfpairing  anguiihing  Property  ;  asDogs>  fome  Venomous 
Creatures,  0"c.  Therefore  is  a  Mad  Dog  fo  Contagious. 

^.  6.  The  Fourth  is  of  a  fiery,  rapacious,  ravenous,  voracious,  haughty  Tribe  j 
as  Lions,  Vultures,  Eagles  <^c. 

5,  7-  The  Fifth  Sort  or  Kind,  are  of  a  merry,  airy  Inclination  -,  fome  more  thus  j 
as  Birds,  others  more  according  to  the  Spirit  of  the  World ,  as  fome  other  Birds, 
Apes,  &€.  And  of  the  fame  Kind  (more  efpecially  principi'd  with  Love)  as  far 
as  the  Out- birth  is  capable  of  it;  as  Lambs,  Turtle  Doves,  fome  more  laxe  or 
rather  luftful.as  wanton  Creatures- 

^,  8,  The  Sixth  is  the  Property  of  the  Sound  in  harmonious,  fweet  Singing- birds. 

Chirping  tlieir  Mufical  Notes  to  the  Praife  of  the  glorious  Creator. 

7.  9.  The  laft  are  great,  bulky,  unweldy,  huge,  lumpifh  Beafts  j  and  the  Chaos 

of  them  is  part  of  themfe'ves:  or  that  whereof  their  various  Properties  fhew 
them  to  be  part ;  for  the  Will  of  every  of  them  willeth  its  Property  ;  and  there- 
by willcth  ic  fclf,  and  would  be  much  more  fo ,  yet  knowech  not  what  it  felf  is. 

Q^  37.  To  whit  Endy  or  wherefore  were  the  Mortal  Creatures  created  ? 

J.  I.  The  morePerfed  of  them  are  compofed  (together  with  the  Internal 
Organs)  of  Fle{h,Blood,Bones,ScaIes,Skin,Hair,Feathers(ofwhichI  maybe  excu- 
fed  from  Curiofuy,  not  being  on  Natural  Hiftory  or  DifTcilion)  Thus  is  Man  of 
Fle'.li  e^c.  his  Nails  refembling  the  Scales,  eir^.  They  have  alfo  Craft, Wrath,Love, 
every  of  the  Five  Senfes,  Invention  Providence,  Memory,  (^c. 

1.  To  call  them  moving  Plants  is  too  low,  but  only  that  it  leadeth  the  Mind  to 
view  the  Harmony  of  all  the  Creatures  5  how  they  varioufly,  fome  more  clearly, 
others  more  oblcurely.  Image  and  Shadow  every  of  the  three  Principles,  and  the 
leven  Properties  of  the  Eternal  World. 

3 .  Whence  they  fprung,  appears  by  feveral  Anfwers  of  the  foregoing  Queftioni  j 
particularly  in  that  of  the  33th. 

4.  And  now  among  the  many  Glorious  Ends  of  their  Creation,  the  following 
brief  hints  are  fome.  They  are,  at  fourth  Degree,  from  the  Principles  and  Pro- 
perties created  3  i .  To  Figure  the  Dark  Ab)  fs.  i .  The  Light  World ,  though  very 
obfcurely.  3.  The  Out-birth  or  outward  World  of  the  Stars  and  E'errents  ,  with 
the  almolt  infinitely  various  Tendencies,  Inclinations  and  Impulfes  of  them :  By 

every 


7he  i-j-j  ^theofophick^Queflions  Anfwered.  75 

every  of  which  the  Almighty  Creator  uncovereth  his  veiled  Omnipotence,  infinite 
Grace  and  Wifdom- 

y.  The  Contemplation  of  them,  is  both  a  pleafant  and  a  perplexing  Laboratory, 
or  ferious  Rook  for  Man's  Study,  and  as  it  were  a  Play- Book  for  the  Angels ;  whofe 
piercing  undcrftandings  read  the  Effefts  by  the  Caufes,  while  declined  Man  groreth 
by  the  Informarion  of  the  Senfes  at  a  piece- meal  guels  of  the  Caufes,  from  Expe- 
rience of  the  EfFeits. 

6.  It  muft  be  confeft  that  Adxm  (being  as  to  his  Body  or  third  Principle  in  his 
firft  and  pure  (iate,  Lord  of  the  Mylicry  whence  they  proceeded)  could  more  fen- 
fibly  di!  cover  and  Epitomize  them  than  the  Angels :  as  the  Lord  Jcfus  had  a  feel- 
ing of  our  Infirmities,  by  His  gracious  humbling  Himfelt  to  be  as  one  of  us.  But 
^JWs  bright  Eyes  were  darkened  by  the  difmallapfe.  . 

7.  Men  may  fee  themfelves  in  the  brute  Creatures      i.  All  Llnregenerate  Men      »'•) 
are  figured  either  by  the  greedy  ones-     2.  Or  by  the  haughty  proud  Beafts.  3.  Or 

by  the  envious  Reptils,  where  (by  the  way)  may  be  obferved  that  Envy  is  found 
among  the  Poorer  fort  j  for  the  venomous  Creatures  are  radi^r  creeping  than 
going.  4  Or  by  the  cruel  wrathful  ones.  And  ^Uthele  are  of  the  firft  Princi- 
ple without  proceeding  to  enkindle  the  Light  of  the  fecond  Principle,  and  are  call'd 
by  the  Names  of  thofe  Creatures  in  the  Sacred  Records. 

8.  Other  Creatures  thei  e  are  that  figure  the  Light  World  or  fecond  Principle,      (i) 
by  their  Innocence,  Love,  Ufefulnefs  and  Lovelinefs  3  in  which  they  glorifie  the 
Creator,  and  like  a  dark  Shadow  pourtrdy  the  fame. 

9-  There  are  other  Creatures,  more  efprcially  of  the  Out- world  or  World's     (3.) 
Spirit,  as  thofe  that  have  Lunary  Bodies  produced  ,  improved  and  tranfaded  by 
her  Mutations  ;  which  extends  very  far  alfo  to  the  whole  Creation. 

10.  My  lafl:  Confideration  (reftraining  my  felf  to  brevity)  is  fomewhat  abftra- 
fted,  which  is.  That  their  Root  is  notfo  'gnob'.c  and  Vile,  but  their  Forms  and 
Idea's  (for  the  fake  of  their  Tin<flurej  have  a  profped  into  Perpetuity,  each  into 
their  natural  withers  ;  as  is  fignificd  by  the  Apoftle,  that  the  Creatures  Travel 
in  pain,  groaning  under  forced  (and  as  to  them)  caufleisVaiTalage,  fliall  be  deli-  Rom  %> 
ver'd  into  the  glorious  Liberty  of  the  Children  of  God ,  where  the  Drunkard's 
Horfe  fhall,  like  BiUxms  Als  ,  convince  mens  Madnefs,  and  cruel  Excefs.  The 
abufed  toil  of  the  Laborious  Ox,  the  innocent  life  of  the  Patient  Lambs,  both 
employed  to  nourilh  filthy  Lufis  5  the  cruel  Delight  of  Hunting  to  the  heart- 
breaking of  the  Deer  and  Hare,  <(^c.  fliall  at  laft  be  material  Witncflcs  of  Man's 
aggravated  Guilt,  perpetuated  Apoftacy,  and  lawlefs  Irregularities. 

Q,  5  8 .  Whence  hvm  Mm  Created  as  to  bk  Body  }  The  Fourth  grand  Diflribution.  : 

A.  I.  Not  of  the  Earth  ;  for  the  brute  Animals  are  more  nobly  defcended,  not 
of  the  four  Elements  which  are  the  Matrix  of  the  Earth  5  for  of  that  Matter  are  the 
Brutes  form'd,  and  the  Elements  are  Tranfient,  and  muflmelt  or  refolve  into 
their  firft  Princifsles. 

Not  of  the  Aftral  Out- birth,  for  the  Stars  fliall  fall  5  that  is.  ceafe  their  prefent 
Order,  and  pay  the  Debt  of  their  various  Properties  to  the  iEther,  whence  they 
were  fcparated. 

2.  Butbecaufe  Adams  Body  was  of  Eternal  Duration,  had  he  not  finned,it  could 
not  derive  from  a  fading  Root ;  as  Eternity  is  not  founded  on  Mortality :  which 
forceth  our  fearch  to  afcerd  a  ftep  higher. 

3.  It  fliall  therefore  be  to  the  Divine  Salitter,  which  alfo  hath  the  Water- fpirit 
in  It ,  from  both  which  the  Stars  were  breathed.  And  this  Divine  Salitter 
as  It  hath  in  it  all  the  Powers  of  the  Properties ,   together  with  the  Divine 

Sulphur 


y^  *the  I'j'j  theofophlch^Queftions  Anfvpered. 

Sulphur  and  Mercury ,  is  call'd  the  great  Myftery  ,  Eternal  Nature ,  or  QuinC- 
cflsnce. 

4.  Out  of  this  was  Created  Adxms  Holy,  pure  Paradifical  Body  ,  capable  of 
Eternal  Life.  This  Divine  Saliter  5^.  B.  calls  the  Holy  Ternary,  that  is  a  Celeftial 
Paradifical  pure  Earth  3  whence  grows  Heavenly  holy  Fruits,  and  near  unto  it  no 
Curfe  ever  can  enrer  or  approach  j  for  thereinto  cometh  nothing  that  defikth. 
n.  z,  7.  Of  thisDuft  or  this  Ground  Mojes  fpake,  that  God  formed  Man.  But  they  who 
fuppofe  it  to  be  our  dead  Duft,  wherein  is  the  Wrata  and  Fierccnefs,  do  not  only 
err  by  means  of  the  Veil  before  Afo/e/s  Face,  butallbby  reafon  of  the  Veil  on  their 
own  Hearts  and  Eyes. 
Cb}.         5'  The  ApoiHe  faith,  The  firft  Man  is  of  the  Earth  earthy  j  The  fecond  \&  the 

Lord  from  Heaven. 
A.  6.  That  it  could  not  be  this,  nor  the  Elements,  nor  the  Aftral  Birth  is  clear  j  but 

therefore  that  it  muft  be  the  Heavenly  Earth,  is  of  forcible  Confequence.  The 
Apoftle  faith  not  what  Ainm  was,  or  was  extrafted  from  3  but  what  he  is,  or  is 
come  to  be  j  but  if  he  had  fo  faid,  yet  the  Proportion  betwixt  the  fecond  and  firft 
admits  no  Companfon. 

7.  Between  a  Mote  in  the  Sun  and  the  whole  Glorious  Sun,  is  fome  Proportion  ; 
for  the  leaft  of  Quantities  taken  from  the  greateftof  Bodies  below  Infinity,  hath 
Proportion  to  that  whence  it  was  3  for  it  leaves  the  other  really  leflencd,  but  all 
created  Worlds^  bear  no  Proportion  with  the  Infinite  Son  of  God  3  for  all 
breathed  out  from  an  Infinite  leaves  ftill  an  Infinite,  and  the  Infinite  is  not 
lefTcncd  by  it. 

8.  The  Apoftle  therefore  in  this  place,  either  doth  not  fpeak  of  Adam's  firft 
fiate,  or  doth  not  lefTen  his  Extradion  ,  but  adoreth  the  Glory  of  the  fecond 
^ditm ,  as  the  Work-mafter  excelleth  the  Work  made  5  for  when  of  the  Angels 
it  is  written.  And  hath  made  them  all  minijiring  Spirits :  Of  the  Son  it  is  faid.  Let  all 
the  Angels  of  God  worjhip  him.    Alio,  Thy  Throne^  O  God,  is  for  ever  and  ever,  &C. 

Q.  3^,  IVhat  was  the  Infpiration  or  Breathing  in^  vfherehy  Man  became  a  living  Soul  ? 

A.  I.  The  Infpiration  of  Man's  Soul  was  out  of  the  firft  Principle  the  Father's 
Property  :  which  confifteth  of  the  firft  four  Forms  of  Nature,  of  this  Living  Root, 
fprung  his  Immortal  Living  Soiil. 

2.  Yet  fo  is  it,  that  wherever,or  in  whomfoever  the  fecond  Principle  is  ihut  out, 
that  Exclufion  is  truly  call'd  the  Death  of  the  Soul  3  for  the  Living  Soul  by  that 
Deprivation  enters  or  remaineth  in  Death.which  though  improperly  may  be  called 
an  Immortal  Death,  being  a  Death  to  the  Glorious  fecond  Holy  light  Principle. 

3.  The  Soul  is  taken  fometimes  for  the  two  firft  Principles.    I  faw  the  Souls  of 
jjfy,     them  who  had  beenjlain,  &c.  for  here  the  third  Principle  was  afleep.    Sometimes 

it's  taken  for  the  whole  Man.  //  thou  wilt  nai^e  thy  Soul  An  Offering  for  sin,  &c. 
The  Lord  Jefus  offered  up  all  the  three  Principles  meant  here  by  his  Sou],  and  as 
was  (hadow'd  by  the  whole  burnt  Sacrifice  :  3ut  in  this  Qucftion  ,  Soul  is  re- 
ft rained  only  to  the  firft  Principle  3  becaufe  other  Queftions  particularly  reach 
the  other  two- 

The  above  brief  Anfwer  may  here  fuffice  i  becaufe  facoh  Behmen  fo  largely  re- 
folveth  it  in  the  Anfwer  of  the  firt  of  the  Forty  Queftions  of  the  Soul. 

(^  40.  ivhatitthelmmmilLifginMifiy  (viz-)  tbsSoul,  and  what  it  the  outwird 
Life  in  him  ? 

-4. 1.  The 


the  ijy  Theofophick.Qjiepions  Jnfwered,  jf 

A.  I.  The  Principle  of  Man's  ImT.ortal  Life  is,  what  the  Anfwer  of  the  laft 
foregoing  Queftion  renders  it ;  that  is  ,  a  Life  fprung  from  the  \\  reftling  of  the 
firft  four  Forms  of  the  firft  Principle.  They  generate  a  ftrong,  ftern,  eager  ftmg, 
prickle  j  poifon  life,  or  bitter  Root  j  which  (as  doth  the  Gall  in  living)  Bodies 
ftrikes  up  or  enkindles  Life. 

2.  This  being  rooted  in  the  Eternal  Beginning,  or  from  the  Eternal  Abyfsof  the 
Father's  Property,  can  never  find  End,  or  limit  of  Race:  But  Either,  is  according 
to  the  Fountain  and  EfTence  of  its  own  Nature,  dark,  raging  and  fierce  for  ever,  or 
in  the  Holy  Principle  of  Love  in  the  Light  World,  happy  for  ever. 

3.  It  muftnovr  be  told  what  the  outward  Life  of  this  World  in  Man  is,  and 
mult  be  fadly  acknowledged  to  be  Earthy  and  ScnfuaU  here  is  the  LuH  of  the 
Eye,  the  Luft  of  the  Flefli,  and  Pride  of  Life  :  So  that  it  may  be  faid,  Shut  the  five 
Windows,  that  our  Houfe  may  be  truly  Light  within. 

4.  The  Beaf!s  live  as  Man  doth ,  having  all  the  five  Senfes,  as  he,  in  fome  of 
them  more  fharp  3  alio  fome  of  them  extend  the  Thread  of  their  time  to  greater 
Meafure  :  are  generally  more  exempt  from  Sicknefs,  wholly  Privileged  from 
careftil  Perturbations  ;  in  good  Meafure,  without  fear  of  future  Events  or  Sor- 
row, ^c. 

$.  So  that  Mans  outward  Life,  or  third  Principle,  as  now  it  is  from  firft  to  laft, 
renders  him  of  all  Creatures  the  moftMiferable.  And  his  reftlefs  ftriving  to  fa- 
tiate  the  Lufts  of  this  Worlds  Spirit  by  Wealth,  Greatnefs,  &c.  is  an  additional 
Sorrow  and  Vexation ,  which  fome  of  the  Ancients  skiltully  mitigated  by  wife 
Moderation  and  Contentation. 

6.  Who  fees  not  how  much  more  grievous  this  Pilgrimage  and  Travel  is  M 
Man,  than  to  any  other  Creature  ?  Becaufe  his  Creator  made  him  for  the  Ex- 
cellent, Holy,  Sweet  Paradifical  Life :  Even  as  Hell  is  moft  intolerable  to  Evil 
Angels  and  loft  Men,  who  were  created  to  be  Inhabitants  of  Heaven  j  whereas  it 
is  no  Wo  to  thofe  horrible  Creatures  that  figure  the  fiercenel's  of  the  Properties  5 
for  that  is  their  Life. 

7-  Yet  it  is  true ,  the  poor  Brute  Animals  groan  under  the  Curfe  Man  fub- 
icdtcd  them  to;  for  they  ihould  have  been  harmlefs  Figures  of  the  Aftraland  Ele- 
mentary Powers. 

8.  To  conclude  the  Anfwer  of  this  Queftion,  kt  it  be  fcrioufiy  confidered.  That 
if  Man  w  ill  think  to  feed  his  Immortal  Principle  with  Mortal  Food,  (^ii-)  his  Soul, 
with  this  third  Principle,  hedothasacruelMurtherefs,  who  to  ft  ill  her  unhappy 
Nurfe- Child. inftead  of  Food,amufes  its  Eyes  with  Obje(5is,and  its  Ears  with  Sounds, 
and  anfwers  its  hungry  Laments  with  louder  Noifes,  till  Ihe  hath  forced  it  to  fleep, 
who  fo  pines  and  deflroys  it. 

9.  But  the  Love  of  God  in  Jefus  Chriftis  the  true  real  Fcodof  the  Soul;  it  is 
true,  not  like  Shews  and  Sounds  which  are  delufive ;  alfo  real  and  fubftantial,  not 
a  Shadow,  which  every  thing  here  elfe  is ,  as  to  the  Soul.  This  Love  ,  as  Food, 
gcneraterh  its  like  intheSouland  ftrengthensit  3  This  Love,  as  Phyfick,  Purgeth 
out  all  other  Love,  and  it  rcigneth  and  remaineth  for  ever. 

Q:  41.  Whit  is  the  Idea^  or  exaSi  exprefsreflsx  Image  of  Godin  Man,  wherein  God 
woriletb  and  dttelletb  ? 

A.  If  a  Volume  were  written  to  Anfwer  this  Qiieflion  (as  well  might  be,  by 
rcafon  of  the  Excellency  and  I  nportance  of  the  Subje;^)  yet  ftiU  it  would  be  as 
under  Locks  and  Seals  from  the  fallen  Aiam^  until  he  enter  into  the  Knowledge 
at  the  right  Door  of  that  he  loft  by  his  Fall. 

I.  TheDodrincof  the  Rcfurredion  was  call'd  Bablin^  by  the  Iludious  Athe- 

ruans , 


7 8  The  I'jj  Theofophick^Queflions  Anfwered. 

nians ;  for  Man  is  deal  to  the  Holy  Divine  Image  :  and  in  all  who  fo  abide,  the 
outward  A^'ral  Spirit  and  ElerrentaryBody,  is  the  only  BridJe  of  Sufpenlion  and 
Mitigation  of  theheiiilli  Image,  or  dark  Priridple. 

2.  But  had  Man  no  more,  he  were  in  no  better  ftate  than  the  brute  Beaffs ;  for 
in  the  Aftrai  and  Eementarv  they  are  in  common  with  Man  3  and  in  the  dark  Prin- 
ciple he  IS  one  with  theEvl  Angels. 

3.  Yet  fo  exceeding  Great  and  Adorable  was  God's  Grace,  Love  and  Pity,  that 
the  fame  Grace  was  like  a  Seed  mlpoken  into  him  at  the  Fall  j  which  in  all  by 
whom  Obedien:e  is  yiclde  I  beareth  Fruit  to  E':ernal  Life  j  but  it  lyes  as  Dead  in 
fuch  who  bury  it  under  the  Dominion  of  the  Aliral  Spirit,  or  that  choak  ic  under 
the  Thorns  oiftheElemetnarv  Body. 

4.  And  all  Impenitent  Reje(5lers  of  God's  regenerating  Grace,  how  fubtle  and 
ftudioufl/ penetrating  foever,  have  no  part  nor  lotin  thisMitter  j  but  are  abib- 
lute  Strangers,  guided  by  an  unreafonable  Model  of  Humane  Rsafon  refulting 
from  the  Information  of  the  Senccs  ,  twiftcd  with  the  Maxims  of  Serpentine 
Wifdom. 

y.  Neverthelefs,  the  Poor  in  Spirit  thatdyethto  its  own  Will  and  Luf!s,  hath 
lively  Charaifters  of  the  Idea  of  the  Divine  Image  and  Birth  5  for  fuch  a  dying 
enters  the  Soul  into  the  firft  Refurre6tion. 

_  6.  God's  Image  is  not  in  the  Earthquakes  of  the  firft  Principle,  nor  in  the  Light- 
ning and  Thunders  of  the  third  Principle  5  but  moft  nearly  in  the  I'mall  ftill  voice 
of  the  Proclaiming  his  Gracious,  Merciful,  Long  fuffcring  Name  3  for  that  is  the 
fecond  Holy  Principle- 

7-  And  this  fpeaking  Almighty  Word  cannot  be  more  than  ftammer'd  by 
words  3  no  niore  than  Omnipotence  can  be  comprehended  by  Concrets.  With 
what  Eye  can  a  Sinner  behold  the  unexpreiliblelovelmefs  of  That  raviihing  Face, 
where  dwcils  That  Maiefly  which  is  the  Exprels  Image  of  the  Father ,  and  before 
whom  the  Angels  co\'er  their  Faces  ? 

I  muft  fav,  when  a  drop  of  that  Ocean  of  love  and  Mercy  blefleth  my  Soul,  I 
melt,  I  fiammer,  1  am  aftontilied.    I  ord  what  is  Man  ? 

8  God's  exafl  Image  conii'kth  of  all  the  three  Principles  3  The  firft  and  third 
in  p;rfe«5l  Order  being  thorowly  illu^ratcd  by  the  fecond.  The  mighty  longing 
of  the  firft,  like  a  Hunger,  produceth  or  begetteth  the  meek  Will,  and  glorious 
Majeftick  Principle  of  Light,  according  to  which,  God  is  cal'cd  God.  And  of  the 
longirg  and  will  procce:'eth  the  defiring  ,  which  is  a  Love  fpirit,  producing  Mil- 
lions and  Miriads  to  Infinity  of  Variety ,  wherein  the  three  behold  thcmfelves  m 
parcels, 

9.  But  in  Man  behold  themfelves  in  one  entire  Image;  yet  not  in  fallen  Man, 
but  in  the  man  Chrift  Jefus,  by  whom  and  for  whom,  are  all  things. 

10.  The  Idea  and  perfed  Image  of  God  is  only  in  Chrift,  yet  not  as  He  is  the 
Second  Peribn  of  the  Three  ;  for  fo  He  is  the  inacceftible  Light  and  the  Original 
v/hich  is  Imaged  3  but  He  is  the  perfed  Image  of  God,  as  He  is  the  Divine  Huma- 
nity or  Heavenly  Man   the  Firft- born  of  every  Creature 

This  Virgin  ImcJge  was  in  Adim  before  he  lufted, whereby  he  was  in  Chrift  God's 
cxaAlmage,  having  all  the  three  Principles  in  due  Harmony,  being  the  true  Cha- 
ra<fler.  Idea  and  Figure  of  the  Glorious  Triniry. 

11.  This  is  a!fo  in  an  obfcure  and  lefs  confpicuous  way,  in  every  one  who 
is  Begotten  aeam  by  the  Holy  Ghoft.  The  mortified ,  humble  refigned  Will, 
entreth  into  the  way  of  the  Crofs  quietly,  patiently;  Love  makes  it  fweet,  this 
is  a  putting  on  Chrift  3  for  here  the  Lord  is  B  irn,  is  Formed,  fways  the  Righ- 
teous S'-epter  ,  Transforming  that  Soul  into  the  Virgin  Image  in  fome  de- 
gree j  but  the  glance  of  this  ftopsmyHand,  extrad^s  a  Groan,  fwallowsmeupj 
I  flaiiie,  am  almoll  devoured.  My  Lord,  what  is  this  Earthen  Houfe  ?  Q.  41, 


the  ijj  Theofophk^Queflions  Anfrvered,  79 

0^42.  JVhitvfAs  PitrAdife  wherein  God  Created  Man}  Js  the  fame  Alter  able  w 
Cbangeabky  and  a  Creuture ,  or  doth  it  Jiand  in  the  Eternal  Ground  ? 

A.  It  hath  been  reported  that  a  Painter  would  have  Drawn  the  Lineaments  of 
the  Lord  when  in  i'  lefh  j  which  by  reafon  of  His  Majeftick  Face ,  he  could  not 
perform, 

The  like  Fond  attempt  were  it  taSurvey  Paradife  by  Humane  Art  or  Inffru- 
menrs  5  which  if  ic  were  a  place  cannot  be  found,  and  if  it  prove  a  State  or  Prin- 
ciple, cannot  be  comprehended. 

I.  The  Anfwcr  may  firft  be  Negatively ;  that  it  is  not  a  Place  or  Locality.  (i.) 

I.  Becaufe  then  as  the  moft  worthy  the  Garden  of  Eifn  fhould  not  have  been 
the  place  named  for  Adams  Seat,  whence  proceeded  the  four  Rivers  5  but  Paradife 
is  not  called  the  Garden,  nor  is  the  Garden  ftiled  Paradife. 

z.  Nor  is  it  changeable ;  for  though  it  difappeared  as  to  the  firft  Adam  5  yet  the 
fecond  Adam  granted  it  to  the  Thief 

q.  Pofitivelys  Paradife  is  the  one,  holy,  pure  Element,  having  its  Eternal  Foun- 
tain from  the  fecond  Principle,  and  every  of  the  feven  Properties  are  in  it,  m  great 
Purity,  and  Splendor.  So  that  had  any  created  Ar^el  the  Task,  perfectly  to  Epi- 
tomize it,  he  could  do  it  but  according  to  his  excellent  meafure,  yet  not  fully  .- 
Nor  to  Human  Apprehenlion  3  for  as  Paradife  is  the  heavenly  Body  of  Chrift,  fo 
is  it  the  Womb  of  Angelical  Conception  ,  comprehending  them,  but  cannot  be 
fully  comprehended  by  them  j  as  neither  can  the  Suns  luHre  be  by  us  compre- 
hended 

4.  Heaven  is  Paradife,  and  the  Paradifical  Principle  is  Heaven ;  and  when  they 
are  Contemplated,  their  Glory  fwallows  up  all  created  Angels  as  well  as  Men.  Ic 
is  an  Over-match  to  penetrate  the  Holinefs,  Purity,  Immenfity  or  rather  Infinity, 
Tranfparency,  Simplicity,  Variety,  Succeffive  Formations;  with  all  Powers,  Co- 
lours, Vertues,  Sounds,  Odours,  Subftantials  5  the  Quinteflence  and  Elixir  of  tTie 
outward  Quinteflence  and  Elixir  j  the  Harmony,  Peace,  Gravity  and  Eternity  j  its 
ample  Commenfu ration  and  Redundancy  to  the  moft  noble,  expatiated,  fublime 
and  exalted  Capacities. 

y.  So  that  proceed  they  never  fo  far  in  this  ravifliing  Traverfe  and  Queft,  there 
is  ftill  a  prorped  of  more  and  other  5  they  muftfay,  in  our  Fathers  Houfe  are 
many  Manfions,  at  whofc  right  hand  are  Pleafures  for  evermore  3  fuch  as  Eye 
hath  not  feennor  Ear  heard.nor  hath  entrei  into  the  Heart  of  Man  to  conceive. 

6.  A  faint  Similitude  may  be  a  frefli  fpringing  flowry  Meadow ,  where  ftand 
Thoufands  of  fragrant  Flowers ,  fome  more  Beautiful  than  other  ,  all  fiiewing 
their  peculiar  Beauties  without  grudging,  and  how  the  Divine  Vertueinthe  third 
Principle,  is  become  Material  :  the  taft  whereof,  caufeth  the  Creation  to  be  in 
Anguifli  and  Travel  to  be  delivered  from  the  Vanity ,  and  Groan  after  freedom 
from  their  Bondage. 

7.  And  though^  Paradife  be  not  excluded  this  World ,  yet  a  great  Gulph  inter- 
pofcth  betwixt  it  and  the  World  5  the  Mind,  when  inflamed  with  Divine  Iove,feels 
what  the  Hammering  Tongue  cannot  tell  to  others. 

8.  The  Corporeity  of  Paradife  is  not  palpable,  that  Salitter  is  Holy  and  Pure, 
like  that  of  the  Angels,  (^ix)  a  bright,  tranfparent,  vifible  Subflance. 

9'  It's  Birth  or  Produdions  are  in  all  things,  and  therefore  immeaiurable  and  in- 
numerable 3  which  is  thus  to  be  difcovered  and  undcrftood.  Let  the  Divine  Light 
and  Vertue  be  likened  to  the  Mind  of  Man  :  The  Paradilical  Fruitsto  the  Thoughts, 
eacht  Thought  hath  a  Centre  whence  other  Thoughts  fpring  3  fo  alfo  do  thofe  Hea- 
venly Fruits  proceed  from,  and  iniinwavering Eternal  Love. 

L  lo.  The 


00  ^he  ijy  Theofophfck.Qjiffliom  Anfivered. 

10.  The  Fire  there,  is  God  the  Father  j  the  Light,  God  the  Son  j  the  A'r,  God 
the  Holy  Ghoftj  It's  Profuridity  and  Extent  are  not  bounded. 

11.  The  Idea  or  Fiaure  of  the  Creatures  here  are  there,  but  not  their  Spirit,' 
much  Icfs  their  SubHance  ;  for,  for  that  End  they  were  Created. 

li.  All  Holy  Works  ^and  there  m  their  Figure,  and  all  Words  fpoken  by  the 
Human  Tongue  from  a  Divine  Root ;  as  the  wicked  Works  anf^  Words  do  in  Hell. 

13.  I  compare  the  Arabian  Odours ,  Oriental  Gems,  Palms  of  ^^4,  Wine  of 
Pomegranates,  the  American  Pine- Apple,  and  what  elfe  is  moft  defwable,  in  com- 
parifon  of  the  Paradifical  Produdlions,  to  the  obfcure  Vitality  furnving  in  Mens 
Dead  Bodiesjgenerating  fome  as  it  were  Fibres  ofGold  amongft  the  decaying  Teeth, 
and  the  Ufnca  on  the  Skulls  of  Pe: fons  Strangled.  And  all  thirgs  of  lefs  Excel- 
lency in  this  World  in  comparifon  of  Paradife,  to  the  Exacmentitious  growth  of 
Hair  and  Nails  in  their  Dormitories. 

14-  I  compare  Mans  outward  Aftral  and  Elementary  Life,  to  that  in  Paradifei, 
to  idle  deceitful  Dreams  ,  fome  difquiet  ones ,  fome  wrathful ,  fome  frightful, 
fome  wicked  and  obfcene  -,  many,  many  ways  Evil.  And  our  Tranitacion  hence 
I  compare  to  the  Morning  awakening  time ,  ternfjing  fome  as  Slaves  to  their 
grievous  Chains  and  hateful  Drudgery  :  and  others  as  great  Conquerors  are  ulher'd 
in  State  to  the  Princely  Triumphant  Chariots. 
^  If  Sav  any,  fay  not  all  (retaining  the  leaft  degree  above  perfed:  Madnefs)  if  Pa- 
radife be  thus  infinitclv  Good,  what  (hall  I  receive  in  exchange  for  it  ?  And  how 
fhall  I  fearch  the  Path  leading  to  it  ?  What  Key  opens  the  Door  of  it  ? 
^,  16.  The  Lord  Himfclf  tells  us,  Except  a.  Man  be  born  again  ,  he  cannot  enter  inta 

theJ^ingdomofGodi  And  byway  of  Explanation  addech,  that  which  is  bm  of  the 
Spirit  is  Spirit.  And  again.  Except  ye  eat  the  Flejh  of  the  Son  of  Man  and  drinli  hit  Blood, 
ye  have  no  life  injoH  ;  and  bv  way  of  Explanation  addeth ,  It  U  the  Spirit  that  quicli- 
netb  the  f  lefh profit ei.h  nothing  ;  Tny  JVords  are  Spirit,  and  they  are  Life. 

17.  Where  we  fee  the  N:w  Birth  and  Eating  Chrift's  Wlefli  are  the  fame.  Alfo 
that  to  be  fpinted  by  the  Spirit  of  Chrift,  and  to  feed  on  the  Word  of  Chrift,  are 
the  very  fame:  Whence  it  is  that  true  Spiritual  Life  is  revived,  or  ftirrcd  up 
in  us. 

18.  The  New  Man  regenerated  out  of  the  Earthy  Man  being  a  Virgin  may  Sup 
with  the  Eternal  Virgin  ;  and  as  the  Lord  while  in  our  Flelh  had  the  hca^'eniy 
FleOi  and  Blood,  wichfwallowed  up  the  other  :  Sowem  Hi*  Meek,  pure  Spirit, 
carry  it  alfo  in  our  Earthy  Bodv,  and  if  we  live  in  the  New  heavenly  Flefli  and 
Blood  in  the  Body,  Power  and  Vcrtue  of  Jefus  Chrift  ;  that  is,  in  the  '^on  l>y  the 
Holy  Ghoft  to  the  Father  :  Then,  when  the  old  one  falls  off,  we  Hvein  the  New 
heavenly  Flelli  aud  Blood,  and  our  Works  are  no  longer  ours,  nor  our  Words 
ours  i  but  God  doth  ail  in  us- 

19  To  this  Man,  every  with-drawing  Thoi'ght  from  an  entire  Suhjcdion,  is 
his  Crofs  ;  for  to  him  Honour  and  Contempt,Sweet  ar  d  Bitter,  Penury  and  Plenty, 
Heavy  and  t  lehc  are  no  more  any  of  thefe ;  for  he  loves  not  the  one,  nor  flyes 
from  the  ctN-r  ;  but  the  Divine  Will  \&  his  Joy  and  Content,  the  thing  fought,  and 
his  full  iatisfsdlim. 

Q.  43.  Why  dUGoi  Create  in  the  B>'ginning  but  one  Man  ,  and  not  forthwith  a  Man 
And  A  Woman  together^  m  He  did  the  cthtr  l^inds  of  Creatures  ?  or  other  Species  ? 

A  T.  God  created  the  other  Creatures  to  manifeft  his  various  divided  Powers, 
that  in  them  he  might  feverally  Image  every  of  them  ;  by  thofe  wrathful  fierce 
ones  in  the  dark  World,  the  loving  Inn  ^ceit  ones  of  the  Light  World's  Property, 
and  others  of  the  meer  Elementary  World  j  ana  that  the  fccmiDg  contrary  and 

dilcording 


,•  "Ithe  ij'j  TheofophickiQueflionsAnfwered,  8t 

difcording  Properties  might  mdiflind  Forms  and  c  rcatures,  one  tyidtt  the  other 
tea  genera.  ;dri-aony,    k-' ereunto  they  ftiil  lerve. 

2.  But  Man  He  creared  to  a  higher  and  more  rxccUent  Sphere  j  for  he  was  in 
oneonly  Perots,  tocom  irii'e  asina  1  Epitomv.  t  Imageof  the  total  God.  ha- 
ving his  R  otm  tiie  EcinaldarkV  orici,  or  thatct  Fire:  HjsLifcGlorv  Vertue, 
and  Fruit  in  the  Erernal  [.ighc- world  or  iecond  Prin'-  pie  of  Love  and  Holinefs ;  and 
the  mwc.  Piincipie  bei.  g  that  of  t.'^e  purcit  Aftral  anu  Eiemcncary  World,  was  but 
to  riang  t-.)  him,  over  w  tch  he  was  to  bear  rule. 

;.  Nor  could  he  have  been  God's  :ompleat  Image,  had  not  the  Tindlure  of 
the  Fire,  and  aifo  of  the  Light  been  incorporated  in  nim,  (that  i:)  both  the  Male 
and  Fcaiale  Properties. 

4.  Therefo  e  was  it  that  he  was  but  One  Undivided,  to  Image  God,  who  isdx- 
fiiugutfli^-d  iiito  Three;  yet  is  One,  ano  Eternally  thf.  fame  InfinitCj  and  m  Him- 
fclf  the  Undividable  One. 

5  And  as  the  One  God  remai'iing  but  One,  difFr.'eth  Himfclf  into  Multiplicity ; 
fo  lionld  Aixm  ,  nad  he  remained  ar  U  i  ivided  on,  Magi-  alU  have  propagated 
a  B^efTed,  Hoiv,  Numerous  Progeny  in  pcrfe(ft  Mt  def^v  and  Purity  ^  yer  bearing 
in  thtm  all,  every  Power  of  the  »^nncip'cs  ana  every  P-  <iperty  in  great  Harmony, 
as  arc  found  m  the  Angelica'  WorH,  as  weliflsin  the  A  raland  Elementary. 

6  But  when  once  .«^(izw  'ad  his  Ev  rent  from  him,  we  fee  what  Mifery,  Df- 
ftradlion,  Laceration  and  Wofoon  foilow'd,  by  difappearing  of  the  pure  Virgin 
Modefty. 

Q;  44.  Wat  the  frfi  Mm  in  [ucb  a  habit  of  Condition  created  w  Eternal  Life,  9ru 
Change  and  Alttration  ? 

A.  r.  When  Men  fearch  the  wretchcdnefs  of  fallen  Man's  prefent  Eftate,itmay 
feem  mcredibie  that  ever  he  was  a  glorious  and  compicat  Image  of  God ,  and  of 
ftll  Worlds. 

X.  A'  one  feeing  the  Ruins  of  a  Royal  City,  which  Sword  and  Fire  hath  laid  in 
Afhes<  heap'd  into  RubbiJh.  Delolation  plead  Prefcription,  and  Years  have  cloath- 
cd  the  Hillocks  in  Green,  efpecially  if  fome  Earthquake  had  razed  the  Situation  ; 
the  Behol.ler  of  thefe  Renams,  though  ere. ' ibly  mformd.  can  fcarce  credit  that 
ever  it  de  ervcd  half,  what  perhaps  Fame  (toofparingly)  reported  it  to  be. 

3.  Thus  Men  looking  on  their  own  feeble,  fickly,  filthy,  fhort-liv'd  Bouics,  can 
fee  litt.e  more  than  a  Beftial  Image.  But  farther  penetrating  the  Deformities 
of  the  Soul,  at  Ho'^tlity  againft  even  God  Himlelf.  and  torn  by  Civil  War  within 
it  felf,  and  b  means  of  God's  withdrawing  abufed  Grace ,  it  is  invaded  by  grofs 
Darknefs :  Little  more  can  be  feen  but  what  is  devillifli. 

4  But  G'orv  be  to  God  in  the  highel^,  that  Jefus  took  this  fallen  Imageand  led 
it  throue,h  Death  into  Eternal  Life.  The  lad  ^^rolpcdt  of  what  Man  is,  joyned  with  ' 
the  Ignorance  of  what  he  was,  raifcth  the  blind  Conceit  that  he  was  created  to 
Alteration 

y.  But  to  fliew  how  Excellent  Man  was  by  Creation,  and  that  he  was  not  fub- 
Jeft  to  Alteration  ;  yet  that  I  may  ihun Repetition,  do  return  my  felf  to  the  An- 
fwers  of  the  38,  ^  9,  40,  and  41^0^  efttons.  Only  let  it  be  remembred,  that  God 
denounceth  as  the  Wages  of  Dilbbcdicncc,  Alteration,  Death  and  Dcprivationof 
the  Farad  fical  Glory, 

6.  And  that  the  Alteration  was  Tranflation  toa  better  Place,  muft  needs  be  an 
Error  fpringmg  from  our  Ignorance ,  of  what  Patadifc  18,  aod  what  that  Hate  is  i 
I  return  my  felf  to  the  Anlwer  of  the  4*  Qucftion. 


Hi  Ithe  1J7  TheofophickQuefims  Jnfmred; 

Q.  45-.  Pf-I^at  manner  of  Image  w^  Adam  before  hU  Eve  ?  In  what  Form  and  Condi' 
tm  WiK  he,  when  he  was  neither  Hufbxni  tor  Wife,  hut  both  ? 

A-  I.  He  was  fo  made,  as  to  poflefs  the  Throne  of  expulfed  Lucifer;  he  waff 
therefore  an  Image  of  God's  Power,  as  well  as  his  HoIineiS;  which  made  him  the 
Objeift  of  Lucifer's  Malice. 

2.  Andforafmuch  as  Lucifer  zffc£tcA  to  hft  up  himfclf  in  that  part  of  God's 
Image  entruftcd  to  him,  confining  of  Potence  and  Mightinefs  to  fuch  exccfs  as  c- 
clipled  his  holy,  pure  luflre. 

■  Therefore  to  prevent  it  in  Adam,  there  was  added  to  him  the  third  Principle  j 
for  it  was  Matter  for  fome  humble  Contemplation  :  But  Lucifer  fnot  balanced 
therewith)  Imaged  in  himfelf  a  dcfire  of  Rule  above  the  End  or  Limit  of  Crea- 
ture Nature. 

3 .  A  'am  was  alfo  lower  than  Lucifer  3  becaufe  the  Subjefts  of  this  Monarchy  were 
only  potentially  or  virtually  exiftent ,  not  aflually  produced.  And  it  is  found 
that  gradual  accefs.to  exercife  of  Authority,  is  lefs  obnoxious  to  inordinate  Pra- 
ctices, than  inftantaneous  Entrance  upon  Soveraignty.His  gracious  Creator  faw  ic 
fafer  for  him  to  be  raifing  of  Fruit,  than  at  once  to  enjoy  a  reaped  Crop. 

4.  But  he  was  Privileged  above  the  Angelical  Hierarchy  that  had  left  their  Habi- 
tation, being  a  more  compleat  Image  of  God  than  they ,  having  one  Principle 
more  intrufted  to  him, 

J'.  His  Fall  was  into  that  third  Principle  j  which  though  the  Holy  World  fliould 
be  withdrawn  from  him ,  yet  was  not  that  Principle  finfully  Evil  in  it  felf  j  but 
the  firft  Principle  (excluding  thence  the  Holy  World)  is  Evil  in  it  felf,  into  which 
the  Angels  fell. 

6.  The  third  Principle  God  annexed  to  Adam  f  for  knowing  he  would  not  re- 
main faithful  in  the  Virgin  State)  that  into  it  infinite  Love  and  Goodnefs  might 
enter  to  help  him  again,  which  sFeWjfe  Chrift  did,  byre-uniting  the  Eternal  Di- 
vine Virginity  to  the  Sick  infe*5led  Humanity. 

7.  And  thusTindured  the  Humanity,  enkindling  in  it  a  true  Heavenly  fpark  of 
holy  Fire,  which  when  our  Humanity  in  Chrift  yields  it  felf  up  into,  it  is  a  Sacri- 
fice turned  into  a  Love-  flame.  Like  as  the  right  Tinfture  tranfmuteth  Metals,  and 
the  Elixir  Tindures  Mans  fickly  Body. 

8.  Now  to  fay  what  was  the  Image,  likenefs,  Form  and  Fafhion  of  Adam  when 
he  was  neither  Husband  nor  Wife,  and  yet  Both. 

He  was,  as  to  his  firft  Principle  or  Eternal  Soul,  Potent  and  Mighty,  refembling 
him  to  the  Father,  and  to  the  Angels  who  are  Mighty  in  Power.  In  his  fecond 
Principleor  Divine  Spirit,  he  was  as  a  God  in  Holinefs,  Love,  Purity  and  Bright- 
nefs  3  which  illuftrated  his  firft  Principle,  joyning  the  Dove  and  Lamb  to  the  Lyon. 
In  his  third  Principle,  he  was  Prince  ever  the  Aftral  Heavens ;  a  remainder  where- 
of was  in  ^ofhuah,  who  ftopt  the  Sun  and  Moon.  And  under  his  God ,  Soveraign 
over  the  Elementary  Worlds,  a  remainder  whereof  is  feen  in  Mofes  over  the  Wa- 
ters, and  Elias  over  it,  and  the  fire. 

9.  His  Body  was  as  thofe  in  the  Refurreftion,  with  this  difference,  that  having 
both  Tinftures,  he  could  have  been  Magically  fruitful  3  whereas  they  and  the  An- 
gels are  in  tliat  refpeft  Barren  j  and  was  all  this  in  great  Modefty,  Simplicity,  Wif- 
dom,  Unity,  dear  Love,  Holinefs,  and  immaculate  Purity. 

Q.  4^.  Had  Adam  before  hit  Eve,  Mafculine  Member s^andfwh  Btms^  StomachtGuts, 
SntrAjls,  Teeth,  Mi  ilfo  [neb  things  9&  rve  now  bAve  ? 

:    '  A.i,  Adm's 


The  lyj  theofophick. Quefiions  Anfrvered,  8 5- 

A  T  Adms  Holy  Virgin  (late  exempted  him  from  thofe  impure,  deformed, 
beftial  Members  for  Propagation,  which  yet  (pitying^our  Wo  and  NccefHty  is  bdre 
uSby  Divine  Patience  •  But  the  Filthincfs  of  it,  is  ligmfied  by  the  Orcumftcion, 
and  is  tha  whereof  Nature  it  felf  (asdepraved  as  it  isj  bluihech  and  ;s  aft^amed. 

2  And  Bones  were  Screngths ;  for  the  Saturnine  Companion  could  not  pctrefie 
to  thafeS  t  U  h  s  Body,  whiih  was  derived  from  the  Aftral  Root  (or  one  Ele- 
rSentwhSe  they  were  alfo  breathed  out)became  fubiedted  to  thofe  Aftral  Powers,- 
which  were  to  have  continued  his  Servants  and  Subjects. 

2  rl^e  Teeth  Stomach,  Gutt3>  evacuating  Veffels,?^?'.;.  which  we  now  have, 
rou'd  not  beial  him  while  he  remained  in  his  Holy  State  ;  for  his  food  was  holy, 
puri;  heavenlyXhasmightftandinEternityj  forfuchwas  he,  not  as  yet  con- 
fined  under  the  Horofcope  of  Time.  ,  a -m      j«^i,  i,.  r«  ^«^ 

r  He  ftuft  not  himfelf  with  the  Elements,  nor  to  fpeak  ftriftly,  doth  he  fo  yet, 
no  nor  do  the  Animals  j  for  the  Elements  feed  the  ^ants,  and  the  Animal  Crea- 
tures feed  on  the  Plants  produced  by  the  Elements,  but  Man  on  the  Animal  Crea- 
tures like  a  Wolf,  and  on  the  Plants  like  an  Animal. 

But  Aims  Food  was  Holy,  Paradifical,  Angelical,  Eternal, n^^ding^o  evacua- 
tion •  eaten  only  in  the  mouth,  not  tartarouss  which  the  Law  comnianding  tiie 
Ifraeiites  to  carry  out  a  Paddle  to  cover  theirs  without  the  Camp,  figmfieth.  And 
that  othei  Law  prohibiting  and  ilnftly  nominating  unclean  and  clean  Creatures 
pointeth  at. 

Q  47.  If  Adam  d[o  hadbeen  thm,  as  we  mnoif,  hew  w^  it  pojftble  he  Jhould  in 
fuch  \  coniition  have  been  able  to  jixnd  without  fufering  ani  corruption } 

If  Paracelfui  thought  by  feeding  on  that  whereof  the  Stars  fubfifted  to  extend  his 
Thread  of  Life  to  what  length  he  would,  it  was  a  thing  might  foonbe  purpoled. 

1  Tistruethe  Elixir ,  if  duly -and  naturally  coUefted,  epitomifing  the  Um^ 
verfe,  muft  be  granted  to  do  much  in  tinduring  the  Vital,  Naturaland  Animal 
Spritsr  whereby  the  Aftral  and  Elementary  Man  may  be  ftrongly  fortified, 
the  Natural  Balfamreftored  radically,  dregs  obftruftmg  the  quick  interiours  ot 
the  Powers  feoarated,  highly  conduang  to  health.  ,.         r        .    u     ^ 

A^he  long  Lives  before  the  Flood,  as  well  as  many  fmce,  feem  to  be  re- 
ferred to  their  happy  Knowledge  of  this  almoft  Paradifical  Secret,  as  an  immediate 

'T?e\'Slt?of b^^^  that  befides  the  Supream  Law  for  f brjdg.ngMan^s 

Race,  the  Aftral  Revolutions  fummon  us  to  a  penod,  and  the  Volatile  Nature  ot 
the  Elementary  Fabrick,  loofen  the  connexions  of  our  Outward  Man,  ffom  Aft- 
rSty  to  the  fixed  Inward  Man,  in  fo  manifeft  a  degree,  that -we  bring  fiom  the 
Womb  the  Seeds  of  our  Mortality,  our  Bones  arc  fenflefs,  dead,  and  (asto  theni- 
felves)  dry  already;  our  need  of  frequent  ficep  pourtrays  death  3  0"^  tood  is  cor- 
rupt?ble7  thofe  few  that  attain  the  Winter  of  Age,  then  Ml  to  Aftes  by  their 
Cold  Fire,  others  fall  to  Aihes  by  the  Hot  Fire,  as  it  is  writtefl,  Tcur  Fathers  where 
are  they?  '  AKol^ktzs  it  ism,  If  there  had  been  a  Law  thzt  could  ^^^^'fj^'^J^J^f* 
verily  Ri^hteoufnefs  had  come  by  the  Uw  ;  fo  had  there  been  an  happy  Eternity  at- 
tainable out  of  the  R  we  had  been  thence  raifed  to  Immortality, 

^""5 Tut  fefing  there  wasno  fuch,  therefore  the  Second  Mm  breaks  throu^ 
delthi^toEterncy  •  becaufe  ^i.-^  having  fubjefted  him.felf  and  us  to  the  Stars 
SEirent^,Th/refore  that  part  of  us  under  that  Rule  muft  change  as  the^  who 
by  wreftlingvary  their  Powers  3  nor  are  the  Stars  nor  Elements  thcmlelvcs  on  a 
furcp  Bafis,  but  that  the  one  mufl  one  day  fall,  the  other  mcit,  ^^^ 


'  'The  177  Theofophick.Qjieftkns  Anfwered, 

Q.  48.  Shouli  Adsm'j  etthg  and  drinking  have  hen  after  a  Paradifcal  ntimtft 
Vfithcut  care,  diftrefs  and  forrovn,  if  hs  htd  jiood  out  the  Trial  r  Prohi  ? 

A.  I.  It  is  written,  Th'^  kingdom  of  God  U  not  Meat  and  T)rin\^  but  Rightenufnefs, 
Peace  andfoyin  the  Hoi)  Ghoji  :  Yet  the  Lord  iaitn,  IwiH  d>  n\  no  more  of  the  fruit 
oftbeViney  tiU  T  dHniiitnevp  in  my  Father^  Kingiom.  Tne  Manna  alfo  by  ailufion 
is  call'd  Anaels  food. 

2.  -4<;<4m'seatuig  without  care,  diftrefs  and  forrow,  was  without  diftruft  of 
want,  therefore  wrhout  care  J  without  fubtlety  and  difappcun'ments  5  therefore 
without  diftrefs ;  without  forrow,  being  ever  a  gainer,  havLngfuppy  out  of  the 
Ocean,  n.eJingonlv  to  abound  in  humble  gratitude 

Aiams  aradiiical  food  is  fomctimes  fignifirid  by  Bread  of  Life,  Water  of  Life, 
a  Tree  of  Life,  Manna,  New  Wine  fite. 

3.  Thofe  fruir<:  aiercal  ana  fubftantia! ;  more  Divine  than  to  be  palpable  of 
true  Power  and  Vertue  to  nourilli  to  ErernalT.ife  jthfref  re  muft  be  incDrrup- 
tible,  having  the  forms  of  the  fruit*:  in  this  Woild  ;  for  this  is  the  rcprcfen  ation 
of  That,  tho'butasa  dead,  dark  lliadow,  aithe  hu<;kj  This  harh  the  Cur»e  in  ity 
but  the  fruits  there  have  the  purity,  rcalneis  or  efl";nce  exiftingin,  and  deriving 
from  the  Omnipotence  and  Luf^re  of  the  Second  Principle. 

4.  The  dead  fruits  here  which  (mold  and  penfti  figure)  thofe  heavenly  ones : 
The  faded  ftains  of  thi  gs  here,  point  a  thof- bvirg,  bright,  glorious  coiours,  the 
variety  of -hefc,  the  infinity  of  thofe  ;  thefc  Trees  as  it  \a  ere  pourcray  rhotej  this 
very  dead  Earth,  in  a  fort,  figureth  the  Divine  Salitter,  uur  Morta.  D.ad  Water, 
the  Pure  River  of  the  Living  Water ;  our  Air  cheir  Air,  which  is  of  the  Holy 
Ghoft  iour  mufical  Sounds  hint  at  their  raviflimg  iivm^,  '"peaki<!g  Airs  j  our  pluck- 
ing and  eating  our  fruits,  fisure  their  fo  doing  j  the  ftre  g'^h  ue  receive  a^d  re- 
tain thereby,  figureth  the  fame  in  themj  our  lecmingly  oeiightful  Objects,  figure 
their  tranfcendent  g'oriousObje^s. 

y.  But  all  in  lb  vaft  difproportion,  as  a  dead  Corps  to  a  flourifhing,  lively, 
noble  beautiful,  exquifitc  perfon,  or  asacontcmpvi-.le  fotriih  natural  Ideot  to 
the  mo^  a.ute,  accomplilht, profound  conremp  a-.'ve,  experienced  Phikf.pher, 
or  as  a  leprous,  deformed,  loathfom  Body,  to  the  moil  rare,  perfeft,  healthy  one  j 
or  as  a  maimed,  imp  Jtent,  treacherous  Slave,  chained  f.^r  term  of  LiS:  in  a  flink- 
ing  Dungeon,  to  a  profperous  renowned  Captain  at  the  Head  of  a  mighty  Vi- 
ctorious Army. 

For  how  m  jch  a  glorious,  pure,  blefled  Sta'-e  exceeds  a  vile,  wretched,  perifhing 
State,  f  3  much  doth  the  Food  Adam  had  tranfcend  ours  j  That  was  the  qaintel- 
fence,  life,  and  one  holy  Element,  this  is  the  exaefccnce  of  the  four  Elcmcntg 
travelling  and  clogg  d  by  the  Curfe. 

Q.  49.  should  K^zm  in  Paradife  have  eaten  fuch  fruit  O/f  the  heavenly  eating  JhiU  be 
afer  this  time  ?  or  w%reinto  fhould  he  have  eaten  ?  vt.ycre  Jhould  the  fame  have  cominueiy 
feeing  all  the  Beings  of  this  JVM-  are  earthy  And  tranjitory^  and  be  only  was  an  Eternal 
Heavenly  Image y  and  needed  not  the  Vanity  ? 

A.  I .  Chrift  in  His  beginning  of  Miracles,  gave  Hisbeft  Wine  at  laft,  which  is  ap- 
plicable to  us  (byway  ofallufion)  who  arc  ftrayed,  when  at  laft  we  return  to 
our  Na.ive  ^^aradificai  Country. 

2.  This  Queffion  leads  me  not  to  (ay  what  Adam's  food  was  to  have  been  j  for 
that  falls  under  the  S2  Queltion  j  therefore  reftraini' gmy  felf  to  the  prrfent  en- 
quiry, which  is,  whether  hiseacinghadtTeaitheiaiiiewhKhihallbe?  and  where 

it 


The  1 77  Theofophick.  ^uejitoni  Anfwered.  Sj 

it  fliOuW  have  beet,  (cctng  he  only  neede  '  nor  the  Vanity,  and  that  thfs  World 
hath  i\otmrg  in  it  r»nt  svhat  is  traniaory .    To  whicti  i  anIWcr. 

3.  Paradice  ist^e  fimilttude,  manifeilation  and  revealed  Imjgeof  the  incom- 
prehenfible  God ,   and  is  fuch  a  fimilitude  as  is  in  its  infinite  extent,  variety, 
purity  and  eternity  incrmprchenlible  5  being,in  all  luch  places  and  tor  ever,  more 
or  Icls  vifible,  wl^  ere  God  is  more  or  lefs  maniieft  in  his  Grace  and  Love  j  for  ic  is     - 
God's  opened  Book  to  Angels  and  the  Blf  fled. 

So  thac  it  cannot  be  faid  to  have  a  Beginning,  End  or  Limit  of  Extent. 

4.  In  this  blefled  ftate  or  place  was  Adams  whole  Man,  whofe  Third  Principle 
as  well  as  his  Firft,  fhone  throughly  and  glorioufly  in  the  Luf^re  of  the  D  vine  Se- 
cond Principle,  yet  did  his  Firft  and  Third  remain  really  fuch,  as  they  ftiaU  alfo 
continue  to  be  in  the  Blefled  after  the  Refurreition. 

5".  Adim  was  in  the  Garden  of  Eien,  but  was  alfo  in  Paradice,  or  the  Heavenly 
State;  nornecded  he,  nor  Ihould  he  have  taf^ed  the  fruit  of  the  Third  Principle; 
for  that  was  poifon  to  him.  Thus  mav  be  feen  where  his  food  lay  j  and  that  tho' 
he  were  in  the  Garden  of  E^ew,  he  was  of  a  higher  Principle  as  far  above  it. 

Q.  JO.  Whether  did  the  four  Elements  alfo  Rule  in  Adam  in  hit  Innocemy,  or  but  one 
only  in  the  equality  of  Ul^enefs  of  the  ^ our  Elements  ?  Did  he  alfo  before  be  fell  feel  heat 
and  cold  ? 

A.  r.  .^^(im'sBody  was  not  made  of  the  four  Elements ;  if  he  had,  they  had 
Ruled  there 

z.  For  firft,  every  Concrete  is  fubjedt  to  the  Powers  whence  it.  originateth,  bat      (i!) 
the  very  Bcafts  derive  from  a  more  noble  Ruler    {yi\^  the  Aftral  Spirit  alfo. 

?.  Bccaufe,  contrary  Properties  in  "rmciples  muft  produce  conrrary  (Qualities      (i.) 
in  Bodies  compounded  of  them,  unlds  their  contraries  accord  in  a  harmonious 
Cement  j  now  the  divided  Elements  remain  ever  in  irreconcileable  equal  diftance. 

4.  Becaufe,  tho  Time  is  in  Etcmity  comprehenfibU  and  Eternity  m Time  in- 
compreh.^nfiblv,  yet  a  tranfitory  Root  may  not  found  an  Eternal  Tree ;  thus  from 
the  rranfitory  Elements  omeVegetarives.^c.  but  fuch  was  not  Adam's  Bodyj 
for  it  was  caoable  of  Eternity,  not  m^afarable  by  Time. 

f.  For  thele  Reafons  the  four  Elements  were  not  Rulers  in  him,  but  one  in  the 
likencfs  of  the  ft^ur,  but  that  one  was  holy  ,  confifting  of  all  Powers  in  the  per- 
fc(5lion  of  Temperature,  whence  were  breathed  the  AjRral  Worlds,  and  four  Ele- 
me  us. 

6.  But  the  Elements  divided  according  to  the  four  Anguiflies  of  the  Eternal 
dark  Abyfs  or  firft  Principle  ;  one  into  raging  ficrcene's  of  Cold,  another  in  a 
clogging  Body,another  into  Evaporating ;  and  the  other  into  fcorching  confuming 
Hear,  which  it  ftill  is,  and  over  which  and  the  Aftral  World  was  Adam  put,  as  over 
the  reft  of  the  Lords  Handy- work,  far  above  the  Extremities  of  the  four  Elements 
and  precipitant  driving  of  the  Scars. 

Q;  f  I.  Should  any  tbir^  have  been  able  to  l^iU  or  Vt^roy  Adam  ? 

■A.  I.  That  which  hath  a  Temporary  Root,  muft  from  the  Neceffity  of  its  own 
Structure,  fuffer  Mutation,  not  that  any  Ens  may  properly  be  faid  to  be  annihi- 
lated ;  but  the  Fab-ick  muft  fcparate,  and  the  Farts  be  refurr.ed  into  their  proper 
iEthers,  or  firft  Irrmciples. 

1.  But  lb  was  not  Adam ;  therefore  could  not  Pcrifti  from  the  V.vm  of  his 
own  Foundation;  yet  leaving  the  Place  and  Order  wherewith  his  G^^cious  Cre- 
ator had  veftcd  him,  he  transform'd  hir^fclf  from  the  precious  Image  he  had  into 

fuch 


(3.) 


S5  1^6  I'Jl  Theofophicli  Quefllons  Anfwered, 

fuch  Deformity  ;  that  for  the  Virgin  to  continue  his  Yoke- fellow  longer,  was  09 
impolllble,  as  it  is  for  a  Livmp  Man  to  put  off  his  Body,  and  dwell  in  the  Body  of 
a  Dead  Man. 

3.  This  was  Adumz  being  kill'd  i  who,  as  the  Rebel  Angels  by  imaging  in  them- 
felves  the  Forms  and  Puifiance  of  the  firft  Principle,  withdrew  them  from  the 
Mceknefsand  Love  of  the  fecond.  So  Adum  by  imaging  in  his  Will  the  Vanity 
of  the  Out  birth  or  third  Principle,  the  Powers  of  the  firil  became  ieverally  en- 
raged ,  his  fecond  Holy  Principle  oblbured,  and  his  glorious  Body  (otherwiie  Etcr- 
ral  j  became  dark,  grofs  and  beftial. 

4.  For  the  Magical  Soul  and  evil  Spirit  imprefTed  on  it  the  Image  it  had  it  fclf 
been  infcded  with.  Thus  the  Immortal  Man  died,  (that  is)  Sin  tranfmuted  him 
into  a  degenerate,  deformed,  impure  ftate. 

<^  5-2.  JVhatJhould  have  been  Adam'j  Condition  and  EjUte  upon  Earth  >  If^hat/houli 
be  have  donsy  if  he  had.  continued  in  Paradife  ? 

A.  r.  When  Good  Angels  humble  themfelves  to  become  vifible  to  the  outward 
Eye,  they  come  as  Strangers,  and  when  Evil  ones  intrude,  they  borrow  where  with 
to  hide  their  horrid  Form  j  but  Adam  was  by  his  third  Principle,  natural  Proprie- 
tor, and  at  Home. 

2.  Yet  as  the  Lord  Jefus  faith,  fpeakingof  Children,  Th-ir  Angels  always  behold 
the  Face  of  my  Father  which  U  in  Heaven  j  fo  ac  once  they  behold  the  Face  of  God, 
and  carefully  Nurfe  the  Children  committed  to  them.  Thus  alfo  was  Adam  in 
the  Garden  of  Eden^  as  a  Prince  and  Natural  Lord  (by  Donation)  of  the  Creation, 
and  then  alfo  walking  with  God  in  Paradife  or  Heaven  ,  and  an  Image  of  the  Al- 
mighty Three,  beholding  the  Son  of  God,  who  is  as  the  Delight,  Heart  or  Face 
of  the  Father. 

3.  As  to  what  Adam's  Food  fliould  have  been  'tis  anfwered,  i.  Negatively,  Not 
the  Earthy  Meat  or  Mortal  Water,  not  that  of  the  Elements,  nor  Stars  or  Aftral 
Spirit ;  for  all  thofe  have  their  Periods  and  are  Tranfitory. 

4.  But  his  Food  was  Bread  and  Water  of  Life ,  Paradifical  Food  ,  Immortal 
Fruits  j  Angelical,  Pure  and  Eternally  Subftantial ,  wherein  no  Vanity  could  in- 
linuate. 

S-  Will  you  fay  what  is  that?  I  anfwer,  the  Divine  Flefh  and  Blood  of  Chrift, 
his  heavenly  Body,the  one  holy  Element,the  Quinteflence  in  the  Eternal  World. 

6.  Will  you  ask  what  is  that  ?  I  anfwer  again,  What  is  it  that  feeds  the  Soul  in 
the  Sacrament  of  the  Lord's  Supper  ?  What  is  it  transforms  the  flarving  faUea 
Man  into  an  Angelical  Divine  Will,,  enables  him  (till  then  a  Stranger;  to  live  the 
Life  of  Chrift  in  love,  Meeknefs,  Refignacion,  thankful  Obedience,  cheerful  Suf- 
fering :  having  one  Spirit,  one  Will,  one  Life  with  Chrift  ?  Is  not  this  the  Old  Wine 
whereof  whofo  drinkcth,  defireth  not  the  New  j  for  he  faith  the  Old  is  better.' 

7.  This  Flefn  and  Blood  is  Meat  and  Drink  indeed  :  Oh  my  Soul,  tafte  and  fee 
how  good  the  Lord  is.  'Tis  fo  fweet,  that  this  World's  bitter  Cup  rellifhed  with 
this  Tinyfture  is  Acceptable,  and  this  World's  fwceteft  Produds  to  him  that  hath 

^  taftcd  this,  are  unpleafant,  and  in  comparifon  of  this  is  Vanity. 

8.  But  more  particularly,  Adam'sEiZing  muft  have  been  fuitable  to  the  feveral 
Defircs  he  had,  and  thofe  Defires  are  according  to  the  feveral  Spirits  and  Capaci- 
ties,and  thofe  iipirits  anfwer  to,  and  are  modcU'd  by  the  feveral  Pi  incipleSjWhereof 
he  was  founded; 

9.  Thofe  Principles  are  Thfee,  as  to  avoid  tedioufncfs  (which  I  ftudioufly  (hun) 
do  refer  my  felf  to  the  3th  Verfe  of  the  Anfwer  of  the  4Tth  Qucftion  5  where  the 
principles  are  explicated ,  and  fomcthing  in  fallen  Man  may  be  produced  to  De- 
moaftrate  this  great  Truth.  lo.  It 


The  177  7heofophick,Quejiions  Anfwered,  87 

10.  It  is  undeniable  that  in  us  Men  are  three  Spirits.  The  Animal  or  Soulidi 
Spirit,  the  Vital  Spirit,  and  the  Nutritive  Spirit  5  thefe  alfo  are  to  be  found  (in  a 
very'.obfcure  Figure jin  the  Beafts>but  in  Man  they  grow  from  three  Eternal  Roots  j 
The  Animal  Spirits  live  in  the  firft  Principle,  whence  alfo  (as  a  Figure)  were 
breathed  the  four  Forms  in  the  Aftral  Spirit :  The  Vital  Spirit  is  in  the  I'econd 
Principle  :  The  Nutritive  Spirit  in  the  third. 

11.  Adxms  Soul  did  Eat  of  the  Meek,  Heavenly,  Holy  Flefli  and  Blood  ,  or 
Life  and  Love  of  the  Almighty  Son  of  God,  or  fccond  Principle  j  it  could  not  be 
fc^  by  Spirit ,  for  it  Self  was  Spirit.  In  this  Divine  Light  and  Mecknefs  dwelt 
./ii<:»2's  Vital  Spirit  as  a  twig  on  a  Vinej  and  his  Nutritive  Spirit  was  fed  by  the 
Holy  part  of  the  third  Principle. 

12.  In  this  Principle  of  Holy  Paradifical  Excellency  ,  flourifh  all  Eternal,  pure 
Fruits,  whofe  unexpreffibly  Exquifite  and  Incomprehenfiblc  Varieties,  real  Enti- 
ties or  Snbftances  are  no  more  but  ftiadowed  (and  that  darkly)  under  the  Curfe  by 
this  World's  Excellencies. 

15.  Thofe  Divine  Produdions  are  the  Quintcflcnce  Eternally  fixed  in  the  Tem- 
perature, confining  of  all  the  feven  Properties  of  the  Eternal  Nature  in  Trium-  v 
phant  Harmony,  and  thefe  were  the  Fruits  on  which  Aisim  lliould,  and  BlcfTcd 
Menfhall,  live  Eternally. 

Qi,  $3.  Tf^hatwas  the  Earth  with  its  Frufts  befere  the  Curfe  y  when  it  was  taWi 
Paradife  ? 

A.  What  Paradife  is,  was  (hewn  in  the  Anfwer  of  the  42  Queftion.  And  the 
Trees  in  Paradice  are,  will  b e  met  with  in  the  y  6  Queftion.  And  that  This  Worlds 
fruits  were  not  thofe  of  Paradice  is  plain  in  the  Anfwer  of  the  4  Queftion. 

1.  The  thing  here  enquired  is,  what  the  Earth  and  irs  fruits  were  before  the 
Curfe  3  therefore  that  if  the  fruits  of  the  Earth  before  the  Curfe  were  call'd  Pa- 
radice, it  was  not  properly,  but  figuratively,  as  rcprefenting  Paradice,  which  it 
did,  tho'vcry  imperfedlly  in  many  parts. 

2.  For  if  we  underftandby  the  fruits  the  Plants,  it  muft  be  acknowledged  that  ■ 
feeing  the  Fall  of  the  Angels  fiirred  up  difoiders  in  the  great  Myftery  which  in- 
troduced a  Darknefs  in  the  Deep  j  whereby  the  Properties  being  feparate  firom 
the  Harmony,  were  unclean,  and  every  Property  willed  to  be  creaturely. 

Thence  came  out  Evil  Plants,  whofe  extremities  {hewed  them  degenerated  fran 
the  Temperature,  alfo  evil  Beafl?,  (^c. 

3.  '  Fis  true,  the  fecond  Principle  fo  influenced  the  whole  Creation  and  blefTed 
it,  that  the  Evil  part  was  fubjedcd  under  the  Good ;  the  Evil  was  thus  very  good, 
to  flievv  the  various  Powers  of  the  incomprehenfible  World,  the  Earth  alfo,  and 
all  its  fruits,  might  then  well  be  called  gocd  5  becaufethe  Divine  part  had  the  Do- 
minion, and  from  it  the  whole  was  denominated. 

4.  For  the  GocciPowers  were  fo  far  exempted  from  the  Evil,  that  they  could 
not  be  afftded  or  impaired  by  them,  un'efs  they  firft  laid  off  their  own  Good 
Property  voluntarily  ;  which  Adam  did,  introducing  not  only  Pollution  intohim- 
fclf  and  poftcrity,  but  Enmity  into  all  the  contrary  Qualities  in  the  Creatures  j 
who ,  tho'  contrary  in  their  Qualities  and  proper  Conftitutions,  were  as  harmless 
each  to  other  before,  as  the  Wormwood  is  to  the  Liquorice  Root,  which  extracting 
the  bitter  Quality,  leave  tire  other  the 'more  ca(ie  attrafticn  of  the  fweet  nou- 
rifliment,  yet  was  the  one  as  really  bitter  as  the  other  was  fvvee:. 

f.  Yet  all  tho'e  contraries,  tho' not  in  the  perfcd  Harmony  and  Temperature, 
by  the  Divine  Bkfling,  were  very  good,  and  thus  W4S  every  thing  before  the 
Curie  good. 

M  Q^U' 


$$  The  1 77  Thllofofhick,  Quejiions  Anfj^ered. 

'  ^  c  >  ' 

Q,  5'4.  should  the  Prcpigdtlon  psjfibly  hxve  been  •without  Man  and  Wife^  ftein^  in  the 

Refum^ionoftte  deaitb:yP}all  not  be  Man  ncr  iVifs,  butli'ieibe  AngcLs  cf  God  is 
ilsAven  ? 

A.  I.  That  Propagation  was  to  have  been,  is  clear  j  becaufe  all  mankind  was 
not  made  at  once  :  But  that  it  was  not  to  have  been  by  Husband  and  Wife  diilind, 
as  arc  the  Male  and  Female  of  other  Creatures,  appears  i  in  that  when  the  Man 
was  made,  he  wasexprefly  laid  to  be  Male  and  Female,  after  which  the  Creator 
faid  all  was  very  good. 
I.  2.  2.     I.  Then  it  followed  that  the  Creation  was  blefled.    2.  The  Creatures  iX- 

3.  4.      fiingui&ed  by  fundry  names.    3.  The  fcituation  of  Eien,  defcribed.    4.  The  Geo- 
graphical ^ourfes  of  the  four  Rivers,  afllgned,  to  which  point  of  Heaven  they 
J-,      inclined,     f.  The  Countries  of  their  Travels  and  Peregrination  particularized. 
^.      6.  The  proper  Treafures  of  F/'/ok,  the  firfl  of  them  noted. 

3.  All  which  we  may  not  think  but  the  Holy  Ghoft  apparently  to  fignifie  a 
Myftery  of  intervening,  thus  all  orderly  recorded.    The  Jcwiih  Rabbins  can  note 
internyflTionof  tim:by  aa  accent  or  little  addition  to  an  Hebreiv  Letter,  and  a 
prolongation  by  protra<5lion  of  the  fpii  its  of  their  charaders  3  and  an  abrupt  cut- 
ting off  by  a  fmalldailf,  and  fhallwe  fee  nothing  by  interpofing  a  Volume  of  iix 
,  branches  between  Jdum's  Creation  and  that  of  Eve. 
*  Forty cr  di-      4-  So  that  much  tim.e  (why  not  *  forty  years  ?  vi"^.  a  year  for  a  day,  tho'  he 
vers  years.      was  not  in  time,  but  in  eternity j  may  be  proportioned,  m  which  was  his  proba- 
tion, and  in  which  all  theie  things  are  ftated  pafling  after  the  Creation  of  Adam, 
the  Mai?  and  Female  Man,  before  the  extrading  and  building  of  the  Woman  out 
of,  and  diftind  from  him. 

5".  And  tho'  the  time  be  not  in  plain  words  in  Mofes,  yet  is  fisnitied~year  for 
year  bythe  irraelKes  forty  years  Trial  in  the  Wildernefs,  in  which  they  Jiv'dlike 
Adxni  on  Paradilical  Manna  ;  and  again  like  him,  whofhould  have  been  confirm- 
ed, but  milTcd  by  unftedfafbiefs  3  fo  they  who  fliould  have  entred  Canaarty  kindled 
Wrath  ag^inft  themfclvcs,  by  the  Luft  of  the  Midianitith  Women. 

But  why  It  was  that  Man  was  only  one,  and  not  two,  like  other  Beads,  is 
referred  to  the  review  of  the  Anfwer  of  the  43  QuefHon- 

<^.  $  $.  f/ci»  could  it  have  been  poffible  that  a  Man  and  IVife  jhould  have  continued 
eternaUy  ?  fVould  God  change  hU  Creature  Mmi^  feeing  in  the  Life  Eternal  they  Jhall 
be  lil^e  the  Angels  ?  JVas  Adam  alfo  in  the  beginning  created  in  the  fame  Angelical  Form 
6r  Imaging,  or  in  another  y  then  be  Jhall  arife  again  and  live  for  evtr} 

A.  I.  The  C^ueftion intends  an  Eternal  Well-being  or  Bleflednefs,  which  muft"" 
concern  thofe  who  bear  the  Divine  Image. 

What  That  is,  and  how  born  in  them,  is  explained  in  the  41ft  Anfwer,  alfo  in 
the  45th  and  4^th  ,  and  that  in  the  Form  gotten  by  Man's  Difobedience  he  could 
not  continue  wichout  fuffering  and  corruption,  is  cleared  in  the  47th  Anfwer  3  fo 
that  the  preceding  Anfwers  being  heedfully  digefted,  will  make  repetitions  need- 
lefs  3  for  they  are  with  great  care  to  b;  avoided,  if  real  advantage  be  defigned, 
little  therefore  remains  to  be  anfwered. 
^ohn^.i^.  z-  Let  It  be  confidered  that  the  Lord  faith.  No  manhath  afcendedinto  Heav'.n,bu$ 
he  thit  came  dorm  from  Heaven,  the  Son  of  Man  which  is  in  Heaven  j  the  Son  of  Man, 
pr  Heavenly  Man,  or  Divine  Humanity. 

3.  The  Divme  Virgin  was  ever  in  Heaven,  and  cannot  come  from  Heaven  fo 
far  as  to  quit  that  Tenure-    But  when  Man  had  exchanged  that  Love  for  the  Luft 

of 


Tih  177  Iheofophick^Qtieftioni  Anfn^ered,  S^ 

of  a  Woman,  it  was  the  Almighty  Son  of  God,  and  Son  of  the  Virgin,  reftoied 
the  Virgin  or  Heavenly  Man  to  Fallen  Man. 

4.  The  Rcftoring  of  this  Virginity  is  the  Forming  of  Chrifl:  5  and  as  it  grows,the 
Man  comes  to  be  a  Man  in  him  ;  thus  puts  he  on  Chrift  and  the  divided  Tinfturcs 
of  Man  and  Woman  (gotten  as  to  the  dividing  of  them  by  the  inadivity  of  him 
who  had  the  Virgin  Energy)  put  on  him,  that  divifionmuft  ccafe  and  terminate, 
and  the  diftind  Properties  unite  in  the  Heavenly  Man. 

5.  And  thus  it  may  be  faid.  There  is  neither  Male  nor  Female,  but  Chrifl:  is  all 

in  all  j  for  neither  Male  nor  Female  is  or  can  be  fuch  i  for  the  Virgin  Energy  com-  Gil.  3 .  1 3. 
prehendeth  both. 

6.  And  Chrift  alone  hath  afcended  into  Heaven.  As  wken  men  fpeak  of  a  Tree, 
they  mean  every  twig  and  fprout  j  fo  Chrifl:  confifteth  of  every  ingrafted  Branch, 
and  the  flouriftiing  of  them  is  the  flourifliing  of  the  Tree. 

7-  Thus  the  Lord  faith  j  Tht  wot^s  that  I  do,  fh-iUye  do^ani  more  dlfo  ;  for  as  the 
fruit  Giews  it  fclf  by  the  Branches>  tho'  their  Vertue  derive  from  the  Tree  or  Vine, 
fo  is  it  here. 

Q.  ff?.  What  were  the  Trees  inParadice  which  were  amable  or  pkaftnt  to  behold j 
sndgwdto  be  etten  off 

A.  r.  Tho'  no  Language  of  the  Fallen  Man  can  tell  us  men  intelligibly  what 

they  are  \  yet  I  (hall  branch  my  Anfwer  into  four  parts,    r.  To  fay  what  they  arc  r- 

not,  2.  What  they  refemble.  3.  Whereunto  they  ferve.   4.  Whence  they  proceed.  2.5.4, 

2.  What  they  are  not.     i.  They  are  not  Figures,  for  the  produ<flion  of  the  (i,) 
Aftral  and  Elementary  Worlds  and  Powers,  do  figure,  or  are  figures  of  them.  j. 

2.  They  are  not  only  Spirit,  but  are  Subftance  ;  for  the  Trees  and  l'rodu*5lions  of  2. 

the  Out- birth,  tho'  they  are  Accidents,  yet  have  an   Aftral  and  Elementary  j. 
Vertue  or  Spirit   3.  They  are  not  fub)e<5l  to  varity,  but  adminifter  Eternal  Food, 

notplearant  to  view  only,  butofhigheft  ufe.  ^    . 

3.  What  they  are  like.    i.  They  are  like  the  almoft  Infinite  variety  of  Tree?,  C2j 
Plants,  Flowers,  produftiofls  m  the  Out- birth  3  for  the  outward  World  is  the  !• 
Image  of  the  holy  World.    2.  They  are  like  and  agreeable  to  all  the  defires  of  2. 
the  moft  pure  Spirits  and  Angels,  a  glimpfe  whereof  is  in  our  moft  enlarged  cu- 
riofitiesj  for  they  arc  madefuitable  to  them  to  whom  God  gives  them;  to  them 

they  are  tangible  andcompleatly  adequate  to  the  Holy  Men  and  Angels,  as  the 
Mothers  Nutriment  is  to  the  fucking  Child.    3 .  They  are  like  the  Holy  Trinity,  as      j- 
at  large  might  be  fiiewed. 

4-  Whereunto  do  they  ferve.     r.  To  be  the  Material  Word  of  God  j  this  is       (jj 
that  every  word  that  prcceedeth  cut  of  the  mouth  of  God  by  which  Man  lives,      i. 
alluled  to  by  our  Lord,  when  he  faith,  And  iu>t  hi  bread  alone;  for  by  This  the  un- 
fcarchable  Abyfs  of  Gael's  Gocdnefs  is  to  the  blefled  partakers  of  it  in  a  fort  com- 
prehenfible.    2.  To  be  the  Eternal  Food  of  the  Men  made  perfeft,  -and  of  the 
Angels,  who  hereby  eat  the  Paradifical  Vertue  in  the  mouth  wanting  no  Beftial      2. 
Stomach  nor  Gurs.   5 .  To  (hew  the  Creatures  tho*  mcft  glorious,  to  be  but  Crea-      S* 
tures,  not  Almaghty,  but  to  have  dependence  on  the  Womb  of  Infinite,  I^com- 
prehenfible  Bounty  ;  hinted  by  thefe  words,  Of  all  :he  Trees,  &c.  thou  maifi  freelj 
eat.     And  in  the  Canticles ;  Eat,  0  Friends,  yea.  drinli  abundantly,  8cc.  for  the  Foun-  ^/'^'-  ^°4  ^' 
tain  is  an  Ocean.  The  Trees  of  the  Lord  are  full  of  fruit. 

5.  Whence  are  they,  and  wherein  ftand  they.     r.  From  and  in  the  Properties    (4.)   I. 
of  the  feven  Fountain  Spi I  irs,  according  totlie  holy  Imprefltcn  or  fecond  Prin-      2. 
ciple.    2.   From  and  in  the  Ten  Forms  of  Fire,  ( -yif)  Love- fire  j  both  the  Exod.  if.  27. 
former  and  This  are  figured  by  the  feven  times  Ten  Palm  Trees.   5.  From  and     rj.      • 

M  2  in     ' 


po  The  177  theofoph'ick^Queflions Anfwered. 

in  the  Divine,  Living,  Almighty  fpeaking  Word  or  fweet  Power- world,  or  Divine 
thifd  Principle. 

6.  Thus  if  Man  contemplate  what  thcfe  Trees  are  exempted  from ,  what  they 
refemble,  what  they  fcrve  ro,  and  whence  they  derive,  or  where  they  fland  :  He 
may  find  them  to  be  the  fame  with  Adums  Body ,  which  was  pure ,  and  to  have 
exiftcd  in  Ecernity,  as  are  the  new  Bodies  of  thofe  who  arc  rifen  and  sfccnded 
with  Chrift. 

Q.  57.  WhatrcmtheTreeof  Lije^  andalfotbe  Tree  cfl^r.orvkdgeofQoodandEvil, 
each  in  its  Power,  Ejfenceand  Property  ? 

j4.  I.  We  read  of  Cherubims  (  with  a  Sword  turning  every  way  )  placed  to 
keep  the  Way  of  the  Tree  of  Life:  who  then  can  defcribeir,  that  hath  not  firft 
pafTed  the  Sword  of  the  Cherub?  And  if  all  Mortality  be  as  Fuel  to  that  flaming 
Sword,  who  in  the  Body  (by  Human  Wiidom>)  can  (without  danger  of  being  burnt) 
approach  the  Way  to  that  Tree  ? 

2.  The  Tree  of  Life  is  faid  to  ftand  in  the  midft  of  the  Garden  ,  and  alfo  the 
Tree  of  Good  and  Evil.  The  Tree  of  Life  is  alio  faid  to  be  in  the  midO:  of  the  Street 
of  the  New  Jerufalem,  and  on  either  fide  of  the  pure  River  there,  bearing  twelve. 
Fruits,  one  every  Month. 

3 .  How  can  it  be  more  clearly  (hewn  ?  For  the  Tree  of  Life  ftands  in  the  midft 
between  two  Kingdoms  ,  two  Worlds,  or  two  Principles ,  vi^.  Between  the  Fa- 
thers, orfirft,  fierce,  wrathful,  mighty  Principle,  and  the  outward  or  tbjird  Prin- 
ciple. ,   .      ■    •. 

4.  The  firft  as  its  Root,  the  other  as  its  Shadow  and  Figure,  dimly  reprefenting 
both  the  Root  and  Tree ;  though  more  obfcurely  the  latter,  fincethe  Curfe. 

J-.  And  the  Holy  Power  of  God  which  penetrated  the  outermoft,and  fwallowed 
it  up  (as  Light  doth  Daiknefsj  This  Holy  World  is  the  Tree  of  Life  it  felf,  which 
in  its  Original  fhould  have  been  unknown  to  AdAMy  even  as  the  Tree  of  Good  and 
Evil,  (hould  have  been  unknown  to  him. 

6.  He  fhould  have  kept  a  Child- like  refigned  Mind  which  is  attained ,  after  the 
corrupt  Man  (confifting  of  the  fierccnefs  of  the  firft,  and  vanity  of  the  third  Prin- 
ciple) is  cut  off,  by  the  fharpnefs  of  that  Sword,  or  become  Fuel  to  the  flame  of 
it.  Then  the  New  Manentreth  irreuftibly  by  that  Guard,  and  Eateth  freely  and 
for  ever  of  the  Tree  of  Life :  till  then,  his  Food  is  of ,  the  Tree  of  Good  and  Evil  j 
and  what  that  Tree  is  follows. 

7-  The  Tree  of  Good  and  Evil  was  the  only  Tree  of  that  fort  that  grew  in  Eden. 
Tnis  Tree  was  Good,  as  partaking  of  the  Verrueof  thefccond  Principle,  though 
it  felf  grew  in  the  third,  and  it  was  Evil  as  partaking  of  the  dark  ImprefTion  of  the 
firft  Principle,  whereby  is  Poifon,as  the  Gad  is  the  Exciter  of  Life  in  living  Crea- 
tures, and  fo  that  Death  and  Corruption  is  in  this  V/orlds  Fruits. 

S  Therefore  was  it  forbidden  ^d^m,  as  being  a  Produftion  of  the  Stars  and 
Elements  over  which  he  was  to  Rule  j  for  though  Adam  was  in  the  third  Princi- 
ple, he  was  abnve  it  5  as  Ecernity  is  ia  yet  above  tinae.  God  willed  Adam  to  have 
remained  in  the  Happy  State  ;  therefore  commanded  his  not  touching  that  which 
would  be  Contagious  and  Mortal,  as  it  proved  to  be  by  opening  in  him  the  Evil 
of  the  divided  Properties. 

p.  It  was  in  I'-e  nvoH  of  the  Garden,  (that  is)  in  the  midft  between  the  firil 
Ptnd  third  Principles,  partaking  of  both,  as  doth  alfo  the  Tree  of  Life  i  but  this  of 
Good  and  Evil  hath  not  the  vertue,  but  fliadow  of  thefccond  Prinaple. 

0,58 


'the  177  Theofophick^  Queflions  Anftvered.  91 

C^  J 8.  Wherefore  did  God  Create  this  Tree  ,  feeing  he  hnerv  well  that  Man  would 
efendj  or  lay  hold  on  them,  and  hurt  kimfelf  thereij  ? 

y/.  I.  The  confidering  Gods  foreknowledge  (unto  whom  nothing  can  be 
cafual  bat  all  Events ,  which  Time  divides  into  pafl,  prcfent  and  future ,  arc  one 
inftant  ail)  fliould  make  it  feem ,  that  God's  infinite  Goodnefs  would  have  in- 
clined his  Omnipotence,  to  forbear  the  Creating  the  Tree  of  Good  and  Evil ,  or 
have  reilrained  it  that  exquifite  Garden,  that  it  might  at  lead  have  been  no  tempt- 
ing bait  to  Adam  or  Evt's  Curiofities  •.  Had  not  the  Creator  willed  fuch  dire  EfFeds, 
as  that  it  fliould  be  the  Eternal  i'erdition  of  fo  great  a  part  of  Adams  OfFspring ; 
ftich  Reafonings  Human  frailty  calls  Wifdom. 

1.  But  Predeftination  and  Reprobation  may  not  be  here  difculled,  becaufe  it 
falls  under  the  fcventicth  Queftion  j  (whoever  (halllive  to  anfwcr  it) wherefore  ic 
would  b:  here  Digreffive- 

3.  The  Anfwerof  this  muflbc  rcftrained  to  the  Caufe  of  God's  creating  that 
Tree  of  Good  and  Evil,  whereby  the  Tranfgreflion  w  as  occaiioned. 

In  Anfwcr  whereuntoit  muft  be  underftood,  that  when  the  Almighty  willed  to 
become  Creaturely,  or  to  behold  Himftlf  in  Images  of  Himfelf,  He  moved  the 
fiat  in  every  of  the  three  Principles,  (yi^')  according  to  the  firft  and  fecond  in  the 
Triumph  of  all  the  feven  Properties,  in  the  Eternal  Nature  or  Temperature ,  the 
Holy  Heavenly  Thrones,  Powers,  Dominions,  Princes  and  Hofts  of  Angels. 

4.  Alio  according  to  the  Out-birth  or  third  Principle  out  of  the  great  Myflery- 
with  the  feven  Properties  but  much  lefs  fublime,  was  produced  the  Aliral  World 
in  fo  beautiful  order,  yet  with  fuch  advcrfe  qualities,  as  they  were  for  their  excel- 
lency adored ,  by  lome  Ancients  as  Deities,  and  deemed  for  their  Contrarieties 
Immortal  Gods  at  Civil  Wars. 

f.  Who  yet  being  but  an  Image  of  the  third  Principle,  muft  by  the  Wreftling- 
wheel  of  Nature,  be  refolved  into  their  JE&cv,  not  being  allied  to  any  Soul  which 
can  invefl  it,  or  it  felf  in  a  Root  of  the  Eternal  Band,  as  Adam's  Body  was. 

6.  Next  out  of  the  Aflral  for  Matter  by  the  infinuation  of  the  Aftral  Spirit  were 
the  four  Elements  produced,  and  with  them  and  the  Aftral  Spirit  the  Tranfitory 
Creatures,  and  as  an  .other  Out- birth  the  Mineral  and  Vegetative  Common- 
wealths- '  *_  ■ 

7.  Laflly,  According  to  the  three  Principles,  with  the  feven  Properties  in  due 
Temper  and  Harmony  ;  with  a  Soul  out  of  the  Potence  of  the  firfl:,  a  Spirit  out 
of  the  Holinefs  and  Glory  of  the  fecond,  and  out  of  the  out- flowing  vertue  of 
the  third  Principle,  was  Man  made  a  complete  Image  of  the  total  God  3  in  his 
firil  and  fc:ond  he  was  an  Angel,  in  his  third  lower,  yet  Lord  of  chat  Principle ; 
alfo  his  glorious  Body  had  this  excellency  above  the  outward  Sun  ,  that  it  was 
United  to  an  Ecernal  Soul,  and  fo  exempt  from  fuffering  any  Recefs,  but  capable 
of  Eternal  Splendor. 

8.  From  what  hath  been  faid,  it  is  Evident,  That  the  fame  caufe  why  the  Air 
m'ghty  Imaged  Himfclf  in  the  fii  ft  and  lecord  Prmciples,  moved  Himfelf  in  the 
third  alio  ;  part  of  which  was  the  Trees  of  Good  and  Evil ,  as  our  outward  Eyes 
witnefs  to  us.  And  the  like  Mot<ve  which  induced  Lucifer  to  Image  in  his  Will 
the  potence  and  ftrengthof  the  firft  Principle  which  was  his  Root,  and  whereof 
(by  the  Grace  and  Glory  cf  the  fecondj  He  was  Lord  in  His  glorious  Bodv  5  the 
like  Mirive  induced  AJa-nzo  Imprinr  in  his  ^ylll,  thcLuft  after  the  frudifying 
Vertue  of  tae  third  Frinciile  j  whereof  by  right  of  Creation  he  is  part,  and  by 
Donation  hath  right  of  Soveraignty  over  it. 

9-  And  it  there  yctrcfll  fo  eminent  a  Vigor  in  the  Rdiqu«s  of  Man,  as.  appears 

in  , 


pi*-  The  ijy  TheofophicJ^  Onejiions  Anfvpered, 

in  Women  with  Child,  and  common  Sympathies  and  Antipathies,  what  was  out 
of  Aixms  reach,  efpecially  in  the  thiid  Principle,  over  which  he  was  Lord,  being 
himfelf  fubjed  to  none  but  God  ?  Could  not  his  Magical  Defire  railc  that  unhappy 
Plant  which  he  ftiould  net  have  done  nor  known?  Then  came  the  fevcre  Inhibi- 
tion, That  of  the  Tree  of  Good  and  Evil  thou  Kayeji  not  Eit  j  jor  in  the  day  thou  Eite^ 
thereof,  thou  fjult  furely  Pie. 

10  God  created  Man  compleat,  which  he  could  not  have  been  (efpecjally  as 
His  Divine  Image)  without  the  freedom  of  his  own  Faculties  ,  which  the  very 
Brutes  have;  but  left  in  that  one  Tree  he  fnould  harm  himfelf  unwarily,  or  by  ill 
exercife  of  his  freedom,  the  dangerous  Tree  is  named ,  its  Situation  dcfcribed  ; 
he  is  warned ,  he  is  threaten  d  on  pain  of  immediate  Death.  What  can  be 
more  ? 

ir.  If  Hs  Will  had  been  chain'd,  it  had  been  to  take  it  away,  or  as  to  fpeak  a 
Contradidion,  What  had  that  been  but  to  Uncrcate  Him  ?  What  had  that  been 
but  to  inflift  the  utmoft  feverity  on  Him  who  was  never  yet  a  Sinner  ? 

11.  What  could  confine  Adams  Magical  Will  to  call  up  fuch  a  Tree ;  for  Mofet 
dividing  the  Sea,  7'!/^"^^'s  flopping  the  Sun,  EZ/iA's  calling  down  Fire,  his,  and 
Elijhaa  dividing  Jordan,  were  but  Fragments  of  Adam's  perfed  Piece. 

Qi^SP-   ff^  did  Ged  forbid  Man  thefe  Trees,  What  rcK  the  Caufe  thereof? 

A.  In  the  57th  Anfwer  appears  what  this  Tree  is ,  and  why  faid  to  be  in  the 
midft  of  the  Garden.  In  the  y  3d,  is  (hewn  what  this  Worlds  Fruits  were  when  at 
bell.  And  in  the  lafl;  preceding  Anfwer  ,  what  introduced  it  into  tl-rc  midft  of 
>^i^m's  Garden,  aud  where  that  155  to  which  fcverally ,  to  avoid  Repetitions,  \s 
this  refcrr'd. 

I.  Which  well  pondered ,  little  may  fuffice  for  Anfwer  of  this:  For  though 
Adam  was  God's  total  Image,  by  having  the  third  Principle  on  him  j  yet  he  was 
not  in  it,  nor  of  ir,  but  Lord  of  it,  and  it.  as  it  were  hung,  to  him.  A«  the  Lord 
Jefus  Chrift  was  in  the  outward  World,  but  not  of  it,  but  of  and  in  Heaven :  So 
was  Adim  in  the  Garden  of  Eden,  but  not  of  it,  but  of,  and  inParadife, 

i.  Again,  /4i<iwi's  Body  was  no  otherwifc  one  with  the  Aftral  Spirit  than  as  al- 
lied, or  as  Brother  to  it  (proceeding  from  the  fame  Holy  Eiement)  yet  was  to 
out- live  it  even  for  ever  ;  bccaufe  his  Body  was  conjund  with  an  Eternal  Soul, 
and  Divine  Spirit  5  whereas  the  Aftral  Spirit  hath  its  Age,and  recefs  into  its  i^Lther. 

3.  But  the  Tree  of  Good  and  Evil  was  Corruptible,  having  it's  Root  in  the 
Elementary  World,  influenced  only  the  Aflral,  in  which  the  feparated  Properties 
werefo  awakened,  as  itconfifted  of  Heterogeneous  Good  and  Evil  Parts :  Even 
.  thofe  of  the  Dark  World  radically  imprefled. 

4-  So  that  it  was  Death  and  Poifon  to  the  Paradifical  Heavenly  Man  ;  for  it 
generated  Putrefaftion,  and  a  filthy  Draught  and  Beftiality  j  wherefore  the  Gra- 
cious Creator  did  fo  fevcrely  or  exprcfly  and  ftriftly  forwarn  and  forbid  Man 
that  Tree. 

Q.  60.  fVherefore  Jhould  Man  rule  over  all  the  living  Creatures  cr  Bejffs  of  the  Earth  ? 
How,  ar,d  to  what  End  could  that  have  been  ? 

A.  N;gatively  it  is  anfwered.  That  Adam  while  he  flood,  had  no  need ;  neither. 

I.  Of  their  Milk  or  Carcafles  for  Food,  or  Skins  cr  Fleeces  for  Cloaths ;  becaufc 
Corruptii.riiconrr^uteth  nothing  to  Incorruption  and  an  Incorruptible  Body:  as 
Heavep  wants  not  Earths 

a. Nor  their  Strength  for  Labour  or  Culture^  for  the  Produiftions  needed  by  him 

were 


the  I J  J  Theofophick^Queflms  Anfwered.  f^ 

were  Pure  and  Heavenly.    The  Effcdt  of  the  Curfc  it  was  that  it  was  faid,  in  the 
front  of  thy  face  thoujhalt  at  thy  breitd. 

3.  Nor  their  Courage  or  Velocity  for  offaice  or  fpeed ;  for  no  Oppofition 
needed  no  Counter- force,  and  no  Extremity  needed  no  Speed. 

4.  Nor  their  aflimilating  or  Antipathetick  Powers  for  Medicine ;  bccaufe  no 
Sicknefs  needs  no  Phyfick ;  no  penetration  of  Bodies,  nor  impairing  of  Parts  ;  no 
need  of  aHimilating  or  reftorative  Applications. 

(1)  5.  They  wanted  not  him-'i.  To  be  Jufticeof  the  general  Peacf :  for  the'  thev 
were  of  advcrfe  qualities,  yet  innoxious,  till  uftiered  in  by  the  Curie  (as  the  cffe(fi 
erf"  Sin)  irritated  and  arm'd  them  againft  Man ,  and  againft  each  other.  Their 
innocence  was  their  defence,  their  Contrarieties  were  no  more  ofFenfive  to  each 
other  than  contrary  Colours  are,  or  Flowers  of  different  Kinds. 

t.  6.  They  wanted  not  him  to  raife  them  a ,  fubliftence ;  for  their  Creator  had 
provided  fo  for  them,  as  they  fhould  be  no  burthen  to  him,  nor  his  Divine  Off- 
Ipring ;  he  cares  for  the  Ravens-  , 

A.  7.  Pofitively  to  fliew  how  ,  and  to  what  end  his  Rule  (hould  have  been  ?       (2.) 
It's  anfwered.  Mam  and  his  Heavenly  Offspring  fhould  have  ufed  all  the  Crea- 
tures as  Letters  ftanding  in  feveral  Volumes,  Se<flions  ,  Sentences  and  Words  in 
the  Book  of  the  Creation  5  declaring  what  the  Creator  is,  what  He  willcth ,  and 
whatHedoch. 

8.  And  though  the  Creatures  are  Dumb,  asareCharaftersof  Letters^  yet  the 
Divine  Powers  of  the  Spiritual  Worlds  are  fpoken  in  and  by  the  Creatures  more 
cxprcfly  than  are  our  Minds  fignified  by  Writings ,  or  our  Paffions  by  articular 
Sounds  :  And  hath  Art  fram'd  Accents ,  Afpirations ,  Liquids,  ^c.  Much  more 
hath  the  Infinite  Powers  fpoken  themfelves,  and  the  Holy  Names  of  God  in  the 
feveral  Pieces  of  the  Creatures,  (hewing  the  Principles,  Properties  and  Figures  of 
the  Eternal  Worlds- 

9-  And  as  Adamt  holy  Oflfeprirfg  had  blefledly  Multiplied,  and  Paradife  glo- 
rioufly  open'd  it  felf  3  fo  the  Creatures  had  (in  their  low  Sphere)  born  a  part  in 
that  Triumphant  Theatre  j  nor  had  they  been  fubjeft  to  Vanity,  Pain ,  Impo- 
tence and  Mifery,  by  Want,  Wcaknefs  or  Drudgery  j  for  that  the  Curfc  fubje(fled 
them  to. 

10.  But  during  their  refpeftive  times ,  had  fweetly  delighted  themfclves  and 
Man  in  Ecchoing,  and  in  their  meafure  afllfting,  the  High  Praifes  of  the  Infinite 
Gracious  Lord,  and  when  their  Parts  werea^ed,  have  gone  off  the  Stage  with 
Swan-like  farewels,  into  their  firft  Principles  and  i5.thers. 

I  r.  Aixm  gave  them  Names  accoiding  to  their  Roots  and  Defigns ,  wherein 
they  (hall  be  in  their  Idea's  before  the  new  Bleffcd  Men  fucceflively  produced,  and 
as  it  were  perpetuated  by  the  wreftling  of  the  Properties ;  for  neither  in  this 
fence  fiiall  Man's  Difobedience  fruftrate  the  purpofe  of  God,  or  give  Period  to  the 
Glory  of  his  Creation  Workj  for  the  Spiritual  Worlds  will  obtain  their  Defircs  of 
imaging  themfelves  for  ever. 

As  faith  our  Apoftle  ,  Becaufe  the  Creature  it  felf  fhall  be  dehvered  from  the 
Bondage  of  Corruption  into  the  Glorious  liberty  of  the  Children  of  God. 

12.  Nor  are  the  Creatures  ufclefs,  butfcrve  our  God's  Defigns.  And  'tis  ob- 
fervable  even  Sathan  ufeth  (if  he  may)  the  moft  accute  Wits,'  while  God  by  Men 
of  low  Parts  doth  confound  the  V/ife  5  for  fo,  though  Sathan  uTed  the  Serpents  apt 
Wifdomin  his  cheating  Impofture,  God  honoured  the  Afs,  the  fillieft  of  Creatures 
to  divulge  fuch  Truth  as  was  neceffary  for  a  Prophet's  Inftrudion  and  Rcpre- 
henfion. 

Whence  we  may  obferve,  if  under  their  Vanity  they  are  of  fuch  excellent  ufes, 
what  would  they  have  been,  had  they  retained  their  Primitive  Excellencies  ? 


.^"4  ~^he  177  theofo^hkh^Quefiions Anfwered, 

Q.  61,  Why  did.  God.  fay^  it  U  not  good  for  Man  to  he  alone ^  vbereas  yet  in  the  Begin- 
Tiing  he  loolit  upon  all  hU  IVerlis  and  fnid.  They  are  very  Good ;  yet  of  Mitn  only  he  faithj 
'Tk  not  good  that  this  Man  jhould  he  alone ;  fVhy  to  06  it  not  good} 

A.  In  the  43  Anfwer,  it  is  fliewn  why  God  created  but  one  Man  at  firft,  and 
not  Man  and  Woman  together,  and  in  the  4fth  Anfwer,  what  Form  and  Fdfhion 
he  was  when  hs  was  neither  Husband  nor  Wife,  but  both.  In  the  46'th  appears 
Adam,  had  not  at  firft  Man- like  Members,  Guts,  <(sj'c.  In  the  47th,  That  had  fuch 
been,  he  could  not  have  ftood  in  Eternity  ;  whereof  it  cannot  be  denied  he  was  by 
Creation  capable. 

1.  Allwhichduly  weighed,  evidence  why  it  was  faid  at  firft  allwasvery  good  j 
for  then  was  Man  a  compleat  Image  of  Cod  in  all  the  three  Principles,  illultrated 
by  the  fccond,('x'/!{;.  jhis  Soul  in  the  Eternal  Band,  his  Spirit  in  the  Divine  Holy  Tri- 
umphant World,  his  Body  out  of  the  Holy  Element,  having  both  Tindures  of  Fire 
and  Light  enriched  and  fortified  by  all  the  feven  Properties.  Having  further  the 
Authority  over  the  Creation  like  a  God,  the  Intelleft  of  an  Angel,  and  Innoccncy 
of  a  Dove. 

2.  And  whereas  afterward  it  is  faid.  It  is  not  good  for  Man  to  be  alone  j  it  was 
not  from  any  defeft  in  the  Creator's  Work,  for  that  (as  above  appears)  was  per- 
itd.  to  a  high  degree  j  but  the  Creature  had  ceafed  his  Progrefs,  as  no  other  Crea- 
ture had  5  for  of  none  of  them  was  it  faid  as  of  Man,though  not  a  few  of  them  were 
ordain'd,  and  ftill  do  propagate  themfclves  otherwife  than  by  diftind  Male  and 
Female,  as  well  in  the  Senlitiveas  in  the  Vegetative  and  Mineral  Republick.  See 
the  54  Anfwer,  v.  i.  and  43  Anfwer,  v.  3, 4. 

3.  And  the  being  not  good,  may  be  noted  from  the  Confequence  of  dividing 
the  Tin^flures,  that  itfucceeded  as  to  an  Army  broken  ,  or  a  BefiegedCity,  one 
part  Failing  with  the  Enemy,  without  Privity  of  the  other  5  concerning  which,the 
above  quoted  Anfwers  fpcak  much. 

4.  Yet  fo  propitious  was  Infinite  Goodnefs  and  Wifdom  at  this  Stand  and  Ebb 
of  his  Creature,as  to  provide  fo  fuitable  an  Expedient  jnot  only  that  might  prevent 
a  worfe  ftate,  but  which  might  alfo  bring  forth  an  Incomprehenfible  glorious 
Mafter-  piece  and  Miracle  of  aftonifhing  Love  and  Condefcention,  the  Lord  Jefus 
Chrift ;  of,  and  for  whom  are  all  things. 

J.  Thus  is  it  manifeft,  how  at  firft  it  was  very  Good  ;  after  that,  how  it  was 
faid  it  was  not  Good  :  which  may  lead  them  that  lift,  to  penetrate  that  when  the 
End  iliall  find  the  Beginning ,  how  the  undivided  Tindures  making  the  Virgin 
ilate  fball  be  again  and  for  ever  very  good  ,  as  faith  the  Lord  himfelf  fpsaking  of 
the  Children  of  theRefurredion,  that  they  neither  Marry,  eir'c.  but  are  (in  that 
refped)  as  the  Angels  of  God. 

6.  Which  ftate  is  amply  fignified,  that  it  fliould  have  been,  by  the  Lord's  re- 
commending it  to  all,  to  whom  Power  for  iz  ftiould  beeiven  ;  alfo,  in  that  i't  was 
a  Way  traced  out  by  his  own  Example,  purfucd  by  our  Apoftle  and  others,  and 
Prophefied  in  the  Revelations. 

0^  62.  Why  caufedGod,  ordidfufer  a  deip  Sleep  to  fall  upon  Adzm  when  he  built  a 
Wife  out  of  his  Rib  ?  What  doth  it  mean  ? 

A.  I.  Sleepis  a  Pcrqutfite  or  Appendix  to  Time,  a  Foreigner  to  Eternity,  the 
refult  cf  a  Ccnfiift  or  Strife,  where  into  the  var.quillicd  rctireth,  as  doth  the  Matrix 
or  w  arry  Element,  when  it  is  over-powred  by  the  Fiery  or  Aftral. 

2.  And  though  Adam  had  not  aftually  tafted  the  Fruit  afterward  forbidden,  yet 

had 


*lhe  1 77  theofophick,  Queflms  Anfwered.  ^  j 

had  his  Imagination  penetrated  into ,  and  his  defire  drawn  forth  the  Tree  on 
which  followed  the  Severe  or  earned  Inhibition.  Then  he  (as  one  overcome) 
flept  or  fwouned>  which  the  Divine  Life  in  the  Refurreftion  knoweth  not. 

?  He  flepc  to  the  Angelical  World,  and  awakened  to  the  outward  j  for  Sleep  is 
a  refpite,  or  an  arreft  of  the  exercife  of  the  Divine  and  Rational  Faculties :  alfo, 
as  Death  is  to  the  Elementary  outward  Life. 

4.  Not  that  it  was  impofed  by  Power  without  him  from  foreign  Will  and  Nc-^ 
ceflicy,  but  was  a  neccflary  Supplement  with  reference  to  Ainm  himfelf  j  which  is 
the  thing  meant  and  taught  us  by  this  deep  Sleep  which  God  is  faid  to  have  caufed 
to  fall  on  him. 

Q.  6 1.  How  yif its  the  Wife  orWomaitmade  out  of  Adam  ?  Whdt  doth  the  Rib  [talien} 
out  of  hii  Side  fignifiSy  of  which  God  made  the  Wife,  m  Mo^cs  writeth  ? 

A.  I.  Mofes  faith  ,  God  took  one  of  Adams  Ribs  out  of  his  Side  and  thereof 
made  a  Woman.  Will  any  underftand  the  Text  fo  grofly  as  that  his  Bones  were 
then  as  ours  are,  dry,  dead,  rocky,  obnoxious  to  the  penetration  of  Fire,  di/To- 
lution  of  Time,  ts'c  Such  a  Thought  is  rather  applicable  to  Beftiality  than  the 
Eternity. 

2.  We  are  therefore  to  know  the  Rib  whereof  the  Woman  was  made,  fignified 
part  of  Adxm\  Strength ;  for  fuch  were  the  Bones  he  then  had,  and  not  fuch  dead 
petrified,  weighty  Subftances  as  ours ;  no  more  than  his  Flel"h,  which  was  created 
for  Eternity  was  like  our  Beft-al  Fleflh,  at  the  Root  of  which  is  a  Worm. 

3.  And  becaufe  Adam's  Bone  or  Strength  was  a  Compofition  of  all  his  Eflencey, 
Principles  and  Properties  i  therefore  it  is  r-ghtly  faid,  a  Rib,  or  Bone  and  Subftince : 
nor  is  it  any  new  Phrafe  to  put  one  part  for  the  whole,  the  Saiprure  abounding 
in  all  parts  of  it  with  that  manner  of  fpe^kitig. 

4.  Alio  that  it  is  faid  to  be  taken  out  o\'  Adam's  Side,  may  fignifie  the  procedure 
to  be  from  the  Noble  and  Central  Part,  and  into  the  Side  literally  did  enter  Longi- 
nm  Spear,  when  the  Lord  of  Glory  was  Crucified. 

f.  Eve  was  that  Child  which  Adam  Ihould  have  glorioufly  produced ,  which 
had  he  done  Di finely,  Powerfully,  Actively,  Magically  (according  to  the  excel- 
lency of  his  Creation-right)  it  might  have  been  ca! I'd  his  doing  it  awake  3  ther» 
alfo  had  that  Child  been  as  compleat  as  himfelf:  but  being  brought  forth  by  an 
aflifting  Power,  and  (as  to  him)  paifively  and  unknowingly  may  we  be  cali'd  his 
Sleep  5  therefore  lefs  vigorous  and  perfeft  than  his  own  Strudare.  Thus  the 
fecond  Temple  which  was  railed  in  an  Eclipfe  of  Times,  could  not  reach  the  ex- 
cellent Fabrick  of  the  firft  Temple. 

6.  Yet,  forafmuch  as  Eve  was  brought  forth  (though  in  fome  wcaknefs  yet) 
with  no  offence  to  the  Modefty  and  Virginity  of  the  Divine  Sofhia  of  God's  Wi(^ 
dom ;  therefore  was  fhe  Holy,  though  by  the  rcafon  of  her  fccblcnefs ,  very  near 
to  a  precipice  of  Danger. 

Q.  ^4.  Did  Eve  Alfo  receive  a.  Soul  and  Spirit  from  AdamV  Soul  and  Spirit,  or  A  n.  i» 
(fringe  oney  peculiarly  or  feveraUy  given  of  God} 

A.  I.  Had  nothing  been  taken  from  Adam  (whereof  to  mate  Eve  J  but  a  RiS 
and  that  had  been  fuch  a  Bone  only  as  curs  is  come  to  be,  Eve's  Production  had 
not  been  from  all  AdarnsY^kncts ;  but  fuch  Ihe  was,  only  Man  hath  moftefpc- 
cially  the  Fires  Tinfture,and  Woman  moft cfpecially  the  Lights  Tiniflurc.  The  Man 
more  of  the  firft,  or  Souls  Piinciple,  the  Woman  more  of  the  (econd  or  Spirits 
Principle. 

N  «•  Thus 


$6  the  ij'^  theofophicliQueftions  Anfvpered, 

I'  This  Evf  cannot  be  faid  to  have  a  Soul  and  Spirit  new  and  peculiarly  front 
God  5  but  to  partake  with  Adam  of  the  fame  Soul  and  Spirit,  as  may  be  proved 
as  follows. 

•gumertt  i.  3.  To  deny  Eve  part  of  v^i-cw's  Soul  and  Spirit,  becaufe  for  her  ?tru<5lure  the 
.  Tfxt  only  mentinns  a  Rib.would  with  like  force  argue  that  {he  was  not  of  liis  fleih. 

•g,  2.  4-  If  Eve  were  n'.<  of  one  Soul  and  Spirit  with  Aium,  their  Pofterity  nriuft  either 

(every  of  them)  have  rew  created  Souls,  andfobe  ur.conccrned  w ich  their  firft 
Parents  TranlgrcflTion,  or  uninclined  to  their  immediate  Parents  Gocd  or  Evil 
habits;  The  former  of  which,  oppofeth Religion i  the  latter,  Sence  and  EKpe- 
rieno-  :  Or  clfe  th?  Chi.Jrcamuft  have  each  two  Souls  and  two  Spirits,  one  from 
.  each -jf  their  ^'arcNt?,  which  were  a  Solecifm,  and  morally  a  Contradiftion  by 
making  tw.>  F:"rri  ics. 

^£-  3«  5.  If  t!:e  W  i.  •-.  h^d another  Soul  and  Spirit,  then  that  with  Adam  it  muft  be 

out  of  other  Frin  t^les,  but  other  Principles  whence  Soul  and  ''pint  can  be,  there 
are  none  j  for  it  were  asabfurdto  make  new  Eternal  Prmciyles,  as  to  nr;ake  new 
Gods. 

rg.  4.  6.  If  the  5oul  and  Spirit  of  Eve  had  not  been  one  with,  and  part  of  that  of 

Adam's,  then  the  Lord  Jelus,  who  took  a  Soul  from  the  Virgin  Mdry,  had  not 
taken  Man's  (or  the  Male)  Scul,  and  lb  Men  w'ere  not  redeemed,  which  iscontra^ 
diftory  to  Law  and  Gol'pel,  Faith  and  Reafon. 

Q:  6$.  Here  was  the  dividing  of  Adam  into  the  Wife  or  JVoman  effe^ed  ? 

A  I.  Had  the  parting  been  natural,  genuine  and  according  to  the  blefled  Para- 
difical  ftate,  it  had  been  as  voluntary  and  delightful  as  is  the  Sun's  diffufingits 
Radiance,  or  the  Olive  tree  and  Vine  putting  forth  their  Fruit. 

2.  But  the  Text  calls  it  [cafting  him  into  a  deep  fleepl  fo  as  the  Phrafe  may  be 
compared  to  the  manm  r  of  Chirurgeons ,  about  to  make  fome  deep  Incifions 
which  the  fubjeft  of  their  Skill  would  not  without  great  Impatience,  if  awake, 
permit. 

3.  And  whereas  Mofes  faith,  [took  out  one  of  his  Ribs^  fignificth  a  violence 
and  force,  not  only  as  before  without  the  Privity  5  alfo  not  only  without  the 
confent  and  concurrence  of  Adam,  butimp]>e:h  fome  unwillingnefs  in  him,  and 
may  be  compared  to  the  cutting  the  outer  aiid  inner  Bark  of  thofe  Trees  a  little 
above  ground,  whence  ifTueth  the  Rofin  and  thole  alfo  yielding  Frankincenfe,  or 
drawing  the  Blood  of  a  fruitlcfs  Vine  for  fome  fmgular  ufe. 

4.  And  the  Phrafe  of  [clofing  up  the  fleih  again]  fignifieth,  there  to  have  been 
a  rending,  wounding,  or  laceration  of  ^iiw,  all  againft  the  Nature  of  a  Blcfled 
Eternity  J  which  may  be  likened  to  Gardeners  rending  theRoo-sof  Flowers,  or 
cleaving  withahardWedgeor  Pin  the  Roots  ot  crouzy  Fruit-trees. 

f .  So  that  from  the  whole,  'tis  apparent,  that,  whereas  Aiim  was  created  per- 
fectly with  both  Tinftures  of  Fire  and  Light,  Mafculine  and  Feminine  in  Virgin 
Modefiy,  Purity  and  Chaftity  j  which  appears  in  the  45th  Anfwer,  that  he  was  to 
have  propagated  a  Progeny  and  Virgin  holy  Race  out  of  himfelf,  is  proved  in  the 
y4th  Anfwer. 

6.  That  he  did  not  fo  is  apparent  j  That  therefore  the  Woman  was  feparated 
from  him  by  a  Holy  Violence,  is  evident  by  the  above  Difcourfe ;  and  that  the 
tiat  took  not  only  part  of  one  part  of  him,  is  proved  by  the  laft  precedent  An- 
fwer, but  part  of  every  part ;  and  it  is  vifible,  that  though  the  Woman  is  the 
weaker  part  (which  iliould  ftrongly  incline  Man  compafTionately  to  bear  with  her, 
afFedionately  to  aflift  her,  earneftly  to  Pray  with  and  for  her,  fhe  being  and  bear- 
ing the  weaker  part  of  his  EiTences)  yet  hath  flie  every  of  the  four  firil  Forms  of 

the 


The  I'J'J  theofophickQueJiion}  Anfwered,  ^7 

the  Eternal  Nature  alTo,  everv  of  the  Principles  and  every  of  theFacuItics,Powers, 
Paffionj,  ^(T.  were  all  as  truly  imparted  to  her  from  Aixm^  as  was  the  Spirit  of 
Mofes  to  the  Seventy  Elders,  or  the  Spirit  ofEliah  to  Elijhi ,  but  the  manner  how 
it  was  done  was  much  otherwife }  being  unknowingly,  as  to  him,  violently,  and 
with  notable  penetration. 

Q.  66,  If'hy  did  Adam  pftfintfy  tdia  bit  £ve  tt  klm,  dnd  fiid  Jhi  Wit  hk  fiejh  i  Hm 
could  he  l^novt  her  ? 

A  t.  If  a  rent  or  cut  divide  the  flefh  of  a  living  Creature,  both  parti  eameit'' 
ly  will  CO  atcratfb  each  the  other,  and  femenc  ]  with  like  Reafon  did  Mdm  take  hif 
Eve ;  for  whi'e  he  was  whole,  and  married  to  the  Divine  Virgin  of  Madefty,  the 
WifdomofGod,  he  remained  as  the  Sun  in  a  Cloud,  not  doing  what  he  was  en- 
abled unto, 

I.  But  changing  Love  foi*  Luft,  his  heavenly, dear,  modc't  Love,  Delight,  Joy,' 
and  fixed  Satisfaftion,  hath  now  a  great  aloy  of  A^lral  Precipitancy,  Fancy,  Im- 
naodefty,  and  deceivable  fceming  Satisfatlion ;  for  the  Tin(5lures,  when  thus  di- 
vided into  two  diftinft  perfons  (the'  as  yet  not  throughly  infeded,  but  having 
on!y  the  above  aloy  )  expcded  to  find  each  in  the  other  the  Virgin  of  Purity  and 
Modefty,  and  from  that  miftakc  the  Magical  Ardency,  introducing  and  belonging 
to  the  deformnl  Beftial  Image  arofe  and  iijfinuated  it  ielf. 

:?.  So  when  he  but  faw  her,  he  faith,  Sh;  is,8cz.  and  ftraightway  without  inter- 
poiing  reflexion  on  his  former  State  (for  any  thing  appears)  he  took  her,  where 
was  then  his  Purity  and  Virgin  Modefty,  accompanying  the  Heavenly  Man.  This 
dedenlion  was  fo  great,  that  the  fecond  AiAm  was  conceived  without  the  Mafcu- 
hne  concurrence,  bringing  again  the  Purity  and  Modefty  of  the  Heavenly  Vu^gin, 
the  firft  Image  which  Adam  had  caufed  to  difappear. 

4.  The  Man  acknowledged  her  to  be  his  fleili  and  bone,  and  took  her,  and  they 
were  HusSand  and  Wife ;  and  Pofterity  are  told  their  duty,  that  the  Man  leaving 
Father  and  Mother,  muft  cleave  to  his  Wife,  and  they  be  one  fleih. 

5-  And  the  Birth  of  Cain  following  in  the  next  verfe  after  their  expulflon  the 
Garden,  yet  the  Conception  muft  precede,  with  due  gradation  of  interpofing 
Time. 

6.  But  that  the  knowing  Eve  and  her  Conception  are  fpoken  of  after  the  ex- 
pulfion,  may  have  this  Myftery ;  as  being  fo  unfuitable  to  the  Para:1ifical  Stat^ 
as  not  fit  to  be  recorded  till  af.er  their  being  driven  out  of  the  very  Garden. 

7'  And  why  might  not  by  the  Conception  the  Woman  be  the  eal;er  fwayed 
to  a  libidinous  rafting  the  forbidden  fruit? 

5.  In  fad  commemoration  whereof  the  Tyranny  of  Wcmens  Lufting  fomuch 
inconvenier.ceth  them,  as  not  feldom  to  frufh-are  the  Conception,  other  times  to 
deftroythe  formed  fruit,  other  times  to  imprefs  forreign  marks  on  them,  and 
fometimes  the  Magical  Luft  is  fo  rampant  and  voracious,  as  like  a  Storm  it  blows 
down  the  Ab  -srtive  Fruit,  Tree,  and  all. 

9.  And  for  Adatns  knowing  what  and  when:e  (he  was,  the  caufe  is  plain,  he 
knew  his  God,  and  by  That  knowledge  knew  himfelf,  in  the  fame  Light  difcemed 
her ',  for  his  Intelleft  was  very  radiant,  it  muft  be  more  bright  than  Noah's^  who 
(tho'in  an  ill  fleepj  knew  what  every  of  his  Sons  had  done  to  him,  whilft  he  fo 
flept,  which  flecp  of  Noah's  i$  a  pregnant  figure  of  This  fleep  of  Adams. 

<^.  47.  JVhit  wof  the  Sfrpm  on  the  Tret  cf  I^mwledge  of  Good  and  Evil  ffhich  de^ 
dived  or  [educed  Eve  ? 

N  2.  A.  U 


the  1 77  7heofophick.  QuejMons  Anfwered: 

4'  I  Thelefs  is  requifite  to  anfwer  this,  becaufc  the  biefled  proponnder  in 
Illis  own  Anfwer  to  This  8ch  Queftion  thews  what  the  Devil  is  j  and  m  His  An- 
fwer to  the  nth  Queftion  faith  what  the  Dragon  is,  that  ftrove  with  Michael. 
Shortly  then,  it  little  concerns  us  to  know  whether  the  *^rpent  that  tempted  Et-r, 
were  the  Old  One  forming  himfelf  into  That  Animal's  figure  imitating  his  parti- 
cularities, or  whether  aftuating  the  very  Creature  to  infinuare  his  dcfign.  But 
it  greatly  concerns  us  to  know  what  the  Tempter  or  Temptation  was  j  tho'  Eve 
fliould  not  have  known  it. 

2.  The  Tempter  is  a  Will  refulting  from  the  Central  Fire  of  the  Dark  impreflcd 
Forms  of  the  firft  Principle,  without  enkindling  the  Love  fire  of  the  fecond, 
thereby  becoming  feparate  and  broken  from  the  Infinite  Infeparable  Unity  into 
SelfiufJ. 

3-  It  therefore  imagethit  felf  into  a  hunger  after  knowing  the  multiplicity  j 
(v/!f.)  after  entring  into,  poflTefTifig  of,  or  rather  being  polTc/Ted  by  the  divided  Pro- 
perties of  the  Out- birth  or  third  principle-  without  enkir.dling  the  Love-fire  of 
the  fecond,  thereby  becoming  feparate  and  broken  from  the  Infinite,  Infeparable 
Unity  into  Self  luft. 

4-  It  therefore  imageth  it  felf  into  a  hunger  after  knowing  the  multiplicity  j 
(v/^.)  after  entring  into,  polTeffing  of,  or  rather  being  poffeffcd  by  the  divided 
Properties  of  the  Out- birth  or  third  Principle.  Will  it  be  faid  tnc  Tempter  fhould 
have  been  charader'd  and  here  is  only  the  Temptation? 

y.  It's  anfwered,  we  may  know  the  Evil  Tree  by  the  corrupt  fruit.  Again,  the 
Tempter  is  dangerous  to  us  for  the  fake  of  the  Temptation:  What  could  the 
Fifher  do  without  his  Net  or  Bait?  Again,tho'  Evt  were  but  little,and^^d»i  lefs  pro- 
penfe  to  the  fugar'd  potion,  yet  wc  have  abundant  thirft,  like  one  in  an  inflaming 
r  ever  defircs  drink* 

s.  'Twas  therefore  ncceflary  our  Second  Adam  fliouId  be  able  to  fay  the  Temp- 
ter Cometh,  but  findeth  nothing  in  me.  To  prevent  Ruine,  we  muft  imprifon 
our  domeftick  Foes  to  avoid  their  betraying  us  to  the  common  Enemy. 

7.  Every  man  is  tempted  when  he  is  drawn  afide  of  his  own  luft,  and  enticed  j 
which  faith  not  only  that  our  own  lufts  are  our  Temptations,  but  that  it  is  what 
every  man  is  obnoxious  tc. 

8.  It  is  of  fad  confidcration,  that  many  who  abandon  the  Wit,  Craft  and  Sub- 
tilty  of  the  Fox  in  great  meafure,  may  yec  betray  themfelves  to  the  curious  Art, 
Contemplative  Ingenuity,  and  Innate  Wifdom  of  the  Serpent,  falling  alfo  far  be- 
low the  Divine,  efpecially  in  This. 

9.  That  the  Wifdom  from  above  is  not  only  good-na^urd,  as  peaceable,  gentle 
cafieto  be  entreated,  full  of  rr^rcy  and  good  fruits  3  but  is  alfo  high-born,  (v/^.) 
pure,  humble,  felf-emptying.  denying,  annihilating,  mortifying,  fudging  condemn- 
ing, leaving,  loathing,  witnefllng  for  God  againft  it  felf  and  ail  others.  Adding  to 
Faith  Patience,  to  Experience  Hope,  with  which  Faith,  Patience  and  Hope  endu- 
ring all  things   waiting  in  extremity  with  quiet  refolution. 

10.  Trueic  is,  that  much  penetrating  fpeculation,  ard  knowledge,  natural  and 
acquired  for  advance  of  reputation,  with  improvement  of  Property  and  Self- plea- 
fing,  is  the  Serpents  Duft  and  Meat,  but  the  former  are  bits  he  cannot  rellifli,  they 
are  his  bane,  poifon  aad  death. 

Q.  ^8.  JVhy  did  the  Serpent  perfwade  Eve,  and  not  Adam,  to  hfi  after  the  fruit  ? 
jytat  WAi  the  fruit  on  wbici?  the)  both  did  eat  death  ? 

A.  I.  Whether  an  envenomed  Shaft  pierce  the  heart  through  the  breaft,  or 
through  the  fide>  it  is  cqualiy  mortal  5  Such  was  the  Serpents  Temptation,  and 

Eve 


Th  1 77  theofophick.  Queflions  Anfeoered.  pp 

Ew  might  more  cafily  be  feduced,  becaufe  the  breach  was  begun  jn  her  vtxy 
Strudurc  and  Conftitution  by  the  fef^rarion  of  rhe  Female  Tinfture.  Again,  the 
Woman  was  as  a  fcattered  party,  who  are  mere  fuddenly  made  a  prey  of  than 
the  Body  of  any  Army. 

2.  The  Temptation  might  t^ke  hold  of  her  mod  readily,  being  her  felf  a  kind 
of  Tempcation,  having  drawn  Aixm  from  his  pure,  chaft,  precious,  dear  Virgin- 
ftate  5  therefore  the  Tempter  awaited  her,  and  pre\'ai]ed  hy  a  kind  of  aflinuia- 
tion. 

?.  NaturaliRs  obferve  Aflimilation  effcdsmuch  in  motion,  as  in  the  hafiening 
of  Bodies  to  their  feveral  Centres,  not  only  in  rarity  and  denfity,  and  the  ver- 
fion  of  the  Needle,  but  in  velocity  and  penetration  j  that  the  Arrow  headed  with 
Wood,  and  the  Woodden  Wedge  fhail  pierce  and  cleave  Wood  by  more  ready 
infinuation  than  Iron. 

4.  And  This  fquares  moft  with  the  Apoftles  humbling  charge  on  that'Sex,  that 
theWoman  was  firft  in  the  Tranfgreffion,  t^c.  not  barely  with  refpeft  to  the 
Sei'peat  or  Temptation  it  felf,  but  her  dedenfion,  inclination  and  propinquity  to 
cunofity,  which  ftill  is  found  amongft  them,  preparing  her  to  (wallow  the 
Bait. 

f.  But  I  fpare  them,  for  the  above  hints  pondered  may  fufficci  rather  adding 
that  men  fliouid  be  the  more  compaflionate  and  afliftanc,  knowing  they  arc  Man's 
weaker  part,  and  of  his  own  EfTenccs. 

6.  To  fay  farther  what  was  the  fruit  on  which  they  did  both  eat  Death, 
little  is  enough,  but  refer  to  the  7th,  8th  and  9th  verfes  of  the  5- 7th  Anfwer  con- 
cerning the  Tree  of  Good  and  Evils  which  (hews  it  to  be  of  the  third  Principle, 
no  better  nor  worfc  than  That  we  cat  of,  yet  mortal  Poifon  to  their  Paradilical 
Life. 

7.  And  (a  little  to  digrefs)  let  it  be  confidered,  that  the  Lord's  bleffing  the 
Meat  when  he  did  eat  with  his  Dilcjplcs,  teacheth  us  to  know  and  remember 
the  peril,  left  the  Evil  Properties  in  the  Creation  fliould  fo  ftcal  themfelves  into 
our  Meat  cr  Drink,  as  to  aiTociatc  with,  heighten  and  ftrengthcn  the  Evil  Pro- 
perties in  us. 

8.  Therefore  we  find  fome  charafter'd  who  make  provifion  for  the  flefh,  to 
fulfil  the  lufts  thereof  J  and  of  the  Rich  Man,  that  fared  dclicioufly  every  days 
and  of  others  feeding  themfelves  without  fear. 

A  fin  prevailing  by  Aflimilation  with  our  voracious,  licencious,  wanton  Ap- 
petites, willingly  indulging  our  felves  to  forget  that  the  Provifions  for  our  Lord 
and  his  Difciplcs  were  a  few  Loaves,  and  a  few  little  Fiflies,  and  thofe  he  multi- 
plied or  augmented  by  Miracle,  yet  the  Loaves  were  but  of  Barley  in  a  Country 
abounding  with  W  heat,  Milk ,  Honey,  (^c 

QjS^.  Whxt  voi  thefiK,  and  hovf  it  k  become  a.  fin,  that  the  fame  it  an  Enmity  of  God? 

A.  T.  What  the  Tree  of  Good  and  Evil  was,  and  why  forbidden,  the  7th,  8th  and 
5th  vcrfes  of  the  57th  Anfwer  explaineth.  How  excellent  Adam's  firft  State  was, 
is  fomewhat  diftinftly  in  the  whole  y  2  Anfwer.  How  he  fell,  and  how  low,  is 
touche  I  in  the  §i  Anfwer  ■,  a  review  of  all  which  will  be  eminently  afliftant  to 
the  fearchcr,  and  a  large  contribution  to  the  Anfwer  of  this.  Yet  tiarther  'tis  an- 
fwered, 

2.  That  as  Luciftr  and  his  Angels  by  imaging  in  their  Bodies  the  Forms  of  the  fir£ 
Principle,  left  the  glorious  holy  2d  Principle,  whereby  their  Tindure  became  not 
only  impure,  ffeparatc  and  unclean  5  but  falfhood  and  filthincrs  in  the  ab- 
ftra(a. 

3.  So 


100  The  11 J  theofophick  Quejlions  Anfmred, 

^,  3- ^?.^'t^,'"^«^'?sRuler  (by  Creation  right)  in  the  third  Principle  imaeed  in 
t  Jr'S.^I^''  y^"'  ^^"^/"^  Soul,  a  hunger  of  Che  fame  third  Princiixirffi 
lA:!  ^w  v'*'  ^f^  P^'"?'^  Food)  inftcad  of  the  fubftap.nal  Quinteflcnce  and  Breid 
ot  Erernal  Life,  departed  out  of  the  Unity  wherein  he  poflefTcn  all  and  every  good 
perte^lyatonce  for  ever,  into  a  few  little  parcels  of  fading  good  blendecfand 
interlaced  with  Volumes  of  multiform  exquilite,  real,  f!eddy,  permanent  Evils 

4.  What  the  Willis,  the  Man  is:  Thus  the  Will  ofW  WeWtvS^^^ 
by  the  Accommodations  of  their  late  opulent  Seat ;  fhe  is  by  the  Affringent  Pro^ 

ftufr as  muft  be  rubbi  1i,  becomes  a  IJeaft  or  Fow  ;  for  the  Magical  Will  hath  r  as 
even  la  Witches  appears)  the  oycr^match  to  the  Forms  of  ElemVnrary  and  Ur^ 
Concivtci,  i  hccaafe  the  M^gU  is  the  Power  of  the  Will,  or  Hand  t-f  the  Mind  ha- 
vingitsRwtinthcPotence  ofthcfi.ft  Principle  or  Eternal  Band  "''^'"'*».  ***' 
r^L.  ii?''!!.'^^*?'^""'  by  imprcfllng  in  their  Originally  Noble  Brcafts  the 
Oood  and  Evil  Properties,  could  not  retain  the  Divine  rmage:  As  the  Evelooketh 
not  at  once  upward  and  downward  J  therefore  the  pure  Love,  Delieht  Tov  and 
Heavenly  Man  dUapix-ared  and  the  Dead  Form  rcfi -ned.  The  Apoft'e  faith  i.Tr* 
ra,nei.  As  ron,  when  the  Luftreof  the  Fire  is  gone,  or  a  Lampcx^inSed  fo 
no  more  could  he  be  Divine,  and  Senfual,  Earthy  and  Heavenly  ^  * 

6.  Tills  departure  was  his  fin  and  the  imprefllon  of  Luft  introduced  the  de- 
parture  And  this  eager  impreflion  and  departure  from  the  fccond  Prncipledt 
termed  his  Soul  and  Body  by  awakening  the  Properties  of  the  Good  Beafts  whiS 

JefumeThcm.'  ^'"^  ^      '  '"^  '^''  ^'''  '""^^'"""^  '  ^'""^'  their /Ethe/smuft 

7.  The  fame  departure,  at  the  fame  time  alfo  awakened  in  him  the  Properties 
ofthe  evil,  cruel,  voracious,  crafty,  hateful,  wrathful,  envious,  poifonous  Crea- 
tures, which,  tho'  they  are  refolvable  into  their  Others  alio,  yet  being  ingrafted  on 
his  Evcrlafting  Root,  they  were  eternally  his,  and  he  theirs. 

8.  1  hus  is  It  an  Enmity  agamft  God,  and  had  fo  remained  irrreparably  ras  the 
-       the  apguifli  of  Froft,  and  ficrcenefs  of  Fire  are  at  Enmity  againft  Vhe  fweet  haJ 

monious  I  emperaturc)  had  not  Infinite G,ace  infpok^n  again  the  word  of ReconI 
cUiation,  which  is  the  promifed  Seed  and  Regenerator. 

CL  70.  my  did  mt  God  hinder  it  from  being  iffeHed,  being  he  did  forbid  it  then? 

r^  ^'  «  I^;^  Anfwer,  if  full,  fliould  open  the  true  fenfe  and  plain  meaning  of 
S?  /^7'^'^f.^T'^"^  the  Eleaion  and  Reprobation,  which  hath  fomuch|«T. 
plexcd  Mens  Minds,  tortured  their  Inventions,  fiHed  fo  great  part  of  their  Vo- 
lumes, imployedfomuchof  their  Timein  Oratories  and  Pulpits, exerted  fomuch 
Ardency  m  tneir  Grave  Difpures,  whereon  hati  iH^^ufoundcd  fuch  confidence 
in  their  Cenfures,  raifcdfo  many  curious  DiftMonsm  the  Schools,  foconftant 
Agitation,  different  Refults  influencing  their  Liv^s  and  Demeanour:  that  it  hath 
been  as  Stalu^  to  Rom^&nd  Cmbx^e,  or  the  Philofophers  Stone  in  Divinity. 

2.  And  tho  lome  of  each  Opinion  are  eminent  for  holinefs  and  integrity  of 
Life,  innate  and  acquir  d  gta/ity  and  Wifdom,happy  Education,  deep  Speculaoon 

rySS'thtor'^'^^'"^"^ 

3.  Making  Predcflination  and  Reprobation  like  the  Myfteries  coucht  in  the 
Rez;./im«i-foto.dedup,  asmavftirupma->sinduf?ry,  exercife  his  utmoll  abili- 
rhl'J""?^  '  ^'"^  f'^-'^'  ^"^/.'?  ^''  ^'^^^^  fl'Shts.  teach  him  not  to  contemn 
fe'SL^w  Faycr   '""^  ^'^^^'^^^^  exercifehis  faith,  patience  and  love,  S 


7he  177  theofophick^Queflions  Anfwered.  loi 

4.  It  iray  notbe  cxpefted  here  fliould  be  an  abridgment  of  the  controverted 
Arguments  futred  to  the  depth  and  heighth  of  the  reafon,  expofitions  and  de- 
^uetions  they  have  made,  or  a  ravellirg  into  the  knotty  intricacies  and  labyrinths 
their  tacit  impeachments  of  fuprcani  Juflice,  their  deriving  the  Oriein  of  crimes 
from  the  Fountain  of  purity.  ,, 

f.  Infieadofallwhichisiecrmmended  to  the  fludious  and  unprejudiced  in- 
quirer ^Acob  B:hmens  Book  concerning  Eledion  and  Predeftination,  where  ( if 
the  bottom  will  fatiffie)  he  may  find  the  depth  as  convincingly  evident,  as  the 
profundity  of  the  SobjeiS  will  p  ermir,  and  the  Irquirer  penetrate 

6;  But  not  daring  to  leave  it  thus  3  letn-el  e  as  plain  as  a  Child,  and  as  re- 
gardlefs  of  content,  and  m  the  Lords  behalf,  and  do  hoje  by  his  guidance,' 

.  Our  Gcd  1^  rei  fedly  good,  one  intire  Will,  not  Yea  and  Nay,  but  from  Eter- 
nity and  m  Eterfitr  never  did  nor  ever  can  will  Evil,  for  fach  a  will  were  a 
breach  m  the  inti re  Unity  ;  he  made  man  verv  good,  had  he  will'd  him  to  have 
been  finfuUy  e^l,  impotently  evil,  or  penally  evil :  Either  ro  afl  evil,  be  unable      - 
togocd  orfufferevil,  would  he  have  ejcempted  him  from  the'e?  But  contiari- 

hl'itii  'S,"'''>?^i  '""  °^  ^u  ^^-'S^'"'  menaced  his  running  thereinto,  and  when 
He  tell,  Ihew  d  infinite  pity  by  gra .lous  power  to  reftore  him. 

«/h7°.*'^™*^  ^  contrary  thougut  of  C7od  is  ingratitude,  to  plead  for  it  borders 
onBlaphemy,  and  makes  us  as  tie  Devils  Advocates  5  for  Adams  Oiifting  his 
SV!v^^V  J'^-^Vn  ^'r'^'^.^'^l^^^^^  was  evil  5  but  for  any  to 

nJJli^iSr  '  '^.^^oj'^r^^^wh'ch  the  Serpent  did  not  prefume  on  5  for  we  find 
not  him  to  fay  God  had  reprobated  him,  and  therefore  he  muft  needs  be  what 


8.  Our  deftrisaTon  is  of  our  felves,  our  Salvation  of  God.  Ic  was  wrought  a- 
bove  our  conception  and  vt-e  contributed  not  toit :  But  our  averfion,  as  ir  rould 
not  frufirate  lo  it  did  enhance  the  incflimaWe  va'ue  of  it :  Ye:  ou?  Saltation  is 
not  curs  uithout  us  but  wrought  in  us,  with  us,  tho'notbyus  ^'^^^'^"^ri  is 

^v.Jj'^rStw'^ru"^f^'^&  plainly  and  readily  obey  as  little  Children  do  ; 
a  Father  calls  his  Children,  they  ask  not,  whether  tho  he  calls  them  all,  he  wills 
that  rom.e  only  iTiouId  come'  But  all,  one  out- running  the  other,  accordinTto 

j«  riL^l'^'^^T^^Hr'^^u"^-"  "'  ^'^'  ^^^'"6°  ^his  or  that  way,  fhey 
po  calls  them  out  of  the  dirr,  they  come  :  This  Food  they  eat  and  tha   the/ 
forbear ;  for  he  tells  them  this  is  good  and  that  will  make  them  fick.    They  play 
with  a  Bird,  but  fly  from  a  Toad;   tor  he  faith  this  is  harmlefs  the  other  hurSuI 
trary  win.""°'     "'    '^  ^^^"Shtthat  he  faithone  thing,  and  hath  a  lecrercon-: 

CW^A  i^JJf  K^^r^'"^^/"  ^1^"^'"^  ^'^  "^^^^  ^'""^'y  G^ds  Off  fpring  than  a  natural 
Child  IS  of  his  mmediate  Farent,  and  are  accordingly  all  call'd  upon. 

edlndSofld-'^^^^^^^  "'''".'  K^"'"-  ^f^'-e^heirEyes,  they  arefurround- 

g&SoSittj;^^^^^ 

^^t^^^:^£^^'-  ^'  ^-^^---^  -  K warneth^^'lJ^ 

theL^clllina'^l  X'!!"'T'  ^V^^i^^»^fo  Gain  him,  ftandeth  in  the  door  of 
ine  soul,  calling  all  the  day  long  from  Morning  to  Evening  of  our  Li^e  and 
where  It  IS  not  hearkened  unto  it  withdraws,  and  is  gneved  at  refolu'e  mpen"- 
n^TL^^'^'f^'T^'^S'^  firiveiscaird  Ccdshardnlg   leavrngtheSouUBmr 

TliJ^^k Thi'd  thr:^' T."''"-  "^"^^  "'-^^^^^-^^^^  ^^^  ^^'^d^'-"'  and^become  not  as 
a  little  Chi.d,  that  wildom  is  their  fnare  and  feducer. 

13-  Thus  we  feefgaftomlliinggraGeandcondercentiQnisin  the  Mighty  God, 


%0l  'Ihe  iTJ  theofophick.  Queflions  Anfvpered. 

that  he  is  greatly  defiroug,exceedingIy  cofncern'd  and  fol!i.:i?:ous  to  reRore  htf  dif- 
appeared  Image  in  Maa  It  is  not  therefore  a  crofs  diieift  tbrce  and  violence  to 
the  Scripture  which  faith  of  Chriit,  he  ta'^e  death  for  every  man,  to  reilrain  it 
from  many,  yea  by  far  from  the  greater  niim::er  ?  D.)  rhofe  t -.a:  fo  re.Qrain  ic 
fpeak  the  thin&that  is  right  concerning  God?  Ought  we  to  beueve  God  or  fuch 
contradidions  ? 

14.  Let  us  confider  that  to  have  made  Lucifer  and  A.Um  unalterably  what  at 
firft  they  were,  had  been  to  have  made  them  more  than  Creatures,  vi^.  rather 
Gods  J  or  eUe  lefe  than  Inferiour  Creatures,  (W^)  with  Imprifon'd  wills.  But 
there  is  no  room  left  to  doubt  that  the  true  In terel:  and  Highe.'l  Good  whereof 
any  Creature  is  capable,  is  to  be  what  the  Gracious  Creator  defig  e  1  hirrh 

I  f .  Let  us  be  fo  plain  as  to  make  the  Precepts  of  our  Gracious  Lord  to  be  the 
beft  comment  and  difcovery  of  hisown  Glorious  Sublime  Nature.  I  am  to  be- 
lieve evil  mud  not  be  done  that  good  mav  come,  and  that  this  Principle  is  de- 
rived from  the  Holy  God :  May  I  yetbe!ievc  that  from  the  fame  Fountain  iiTued 
reprobationof  an  indefinite  number  of  Angels  and  Men  compelling  them  to  be 
really  guilty  black  Criminals,  abandoned  wholly  to  hardened  finftil  refolutions, 
adverfeblafphemouswill,  and  to  be  fuel  for  everlafting  Burnings  j  that  the  good 
of  fliewing  his  power  and  wrath  might  thence  be  extrafted. 

16.  The  will  of  the  Father  is  the  reafon  of  the  Child.  And  God  commands 
me  to  forgive,  that  I  may  belike  him,  do  good  for  evil  :  Aid  that  I,  who  am  left 
than  a  drop  to  his  Infinite  Abyfs  and  Ocean  of  Mercy,  fliould  yec  fhew  fo  much 
Mercy,  as  to  help  the  Beaft  of  my  Enemy  fallen  under  his  Burthen.  How  can  I 
then  think  that  this.God  of  Infinite  Bowels  ciid  from  Eternity  reprobate  any  of 
his  Intelligent  or  Rational  Children  and  Crearures  to  be  Back  broken,  or  defign 
fnares  and  pits  into  which  they  muft  neceflarily  fall  and  be  precipitated  ? 

Jiom.  9.  22.  17.  Itis  written  what  if  God  willing  to  ilie'w  his  wrath,  (s'c.  having  endured 
with  mtch  long- ;  uffer  ing  the  VelTels  of  Wrath  fitted  for  deftruftion.  It  faith  not 
that  God  fitted  them  for  deftruftion  :  But  it  faith  of  God,  that  he  had  endured 
them  with  long- ruffering,  but  in  ver.  23.  It  \s  written  of  the  Veifels  of  Mercy  thac 
he,  {vix.)  God  had  afore  prepared  them  unto  Glory  j  which  diftinftion  is  very 
weighty  and  fignificant. 
,      ^         18.  Again  the  Judge  himfelf  tells  us  the  manner  of  the  great  irrevocable  fen- 

Af4tw.2y.34.  (gfj(.g^  {vi\.)  Come  ye  blefjli'jf  wy  Father,inherit  :he  L<iiagdom,  &C.  Butinv^r.  41. 
Hefaithy  Depart  jrem  tnejs  cur[ed,  into  EverUfUv.g  Fire,8cc.  But  faitii  not,  ye  curfed 

vfr.  41.  of  my  Father,  as  before  ye  blefled  of  my  Father,  fignifying  evidently,  that  men 
make  themfelves  .accurfed  which  defer ves  heedfuliy  to  be  pondered .  See  the  an- 
fwer  of  the  fifteenth  Queftion  throughout  particularly  the  ninth  verfe. 

Queft.  71.  f/oiffweretbe  Eyes  of  Adiimand'EveopeKd  that  they  fnvf  the)  were  ni'^ 
tied.,  which  before  they  finew  not  i 

1.  Itismanifefly^i^iOTandEvewereanlmageofGodin  all  the  three  Princi- 
ples, but  they  fhould  have  lived  a  refigned  life  inthefecond,  contemplating  the 
Greatnefs  and  Glory  "of  God  in  the  firft  Principle,  but  not  have  entred  into  it,  as 
Lucifer  had  done,  alfo  fhould  have  feen  how  the  third  did  Image  God,  and  over 
that  Aiam  was  to  rule,  but  not  fubjed  himfelf  to  it  by  becoming  an  Ima^e  of  it, 
or  receiving  no urilhment  from  it ;  for  his  fo  doing  (as  in  the  foregoing  anfwers 
ha:h  often  been  i^nculcated)  the  tranfitory  Food  having  in  it  the  divided  proper- 
ties, 2sBe'>ial,  Mortal  and  Putrcfaflive,  znd  Adam  and  all  his  Oft-ipring  be-, 
came  thereby  as  the  Bea'^s. 

i.  Therefore  entringinto  thatunfuitable  ^ate  their  Eyes  were  opened  to  behold 

the 


The  177  Theofophick^Quefiions  Anfvcered,  1 03 

tTieir  Nakednefs ;  for  they  were  appointed  to  a  Paradifical  Glorious  flate,  elfe  th-y 
had  been  furnifhcd  with  Hides,  hleeces,  Furrs,  Feathers  or  Scales. 

3.  But  falling  into  the  principle  for  which  they  were  not  provided,  they  were 
as  naked  and  unfit  as  we  are  to  fly  into  the  Air,  whereto  Wings  are  requifice,  or 
to  live  in  the  deep,  whereto  Fins  and  other  peculiarities  muft  adapt  Crea- 
tures. 

4.  But  their  Eyes  were  fo  open'd  to  the  Out-birth,  as  fliut  them  to  the  Divine 
Birth.  My  Hand  is  but  a  fmall  part  of  me  and  given  me  for  good  ufes,  as  was  the 
third  Principle  given  them,  but  with  my  Hand  I  can  hide  the  whole  Heaven  from 
my  Eyes,  and  lb  did  they  j  for  by  Ihutting  the  Divine  Eye,  they  opened  the 
outward  dark  one,  as  on  departure  of  the  Sun  we  fee  the  Houfcs,  Trees,  (^c. 
obfcurely.     -  ' 

f.  Had  I  lived  in  the  time  before  y^iiim's  death,  and  had  fpoken  with  him,  I 
might  have  found  him  groping  by  the  ftrength  of  his  memory  after  the  things 
which  I  iTiould  have  fued  to  hi.m  for  the  knowledge  of  ;  all  which  he  by  the  infal- 
lible Light  fawciftindly,  and  had exquifite  knowledge  of  before  he  Fell:  Like 
one  who  hath  a  Candle  in  his  Room,  and  feeth  every  thing  plainly,  but  that  once 
cxtinguiflied  muft  by  memory  diieft  his  Feet  and  Hands  to  grope  out  any  thing 
he  would  find. 

Q.  72.  What  Tfoi  Adam' J  ani  EveV  Shime  ,  that  they  hid  themselves  tehind  or 
hy  the  Trees  of  Paradifs  ?  Whence  came  their  fear  mi  terreur  ? 

A.  I.  When  they  had  imagined  into  the  third  Principle,  that  is  fo  far  pene- 
trated into  it  as  to  Luft  after  it;  then  did  the  Eye  affed  the  Heart,  for  the  ftrong 
Magical  Will  and  Mind  conforms  the  whole  Man  ;  efpecially  the  Body  which  \^  as 
the  fhadow  of  the  inner  Man,  who  is  the  Subilance. 

2-  This  Luffing,  when  it  proceeded  toadlual  Eating,  awakened  the  Properties 
of  the  firft  and  third  Principles  (that  is  the  Hellilh  and  Befiial)  in  the  innermoft 
Man,  which  was  before  irradiated  with  Divine  Love,  and  true  Sublime  Wifdom, 
filled  with  the  Spirit  of  Holinefs,  Tranquillity  and  Angelical  Excellencies:  this 
moft  inward  Image  of  God  (according  to  the  fecond  Principle)  was  invaded  by 
the  inletting  of  the  four  Forms  of  the  firft  Principle,  which  canpofc  the  King- 
dom of  Wrath. 

3.  Their  outward  Man  given  them  out  of  the  one  Elerent  ('whence  proceeded 
alfo  the  Aflral  World)  received  by  the  awakened  Luft  the  Wi'  1  of  all  the  Evil  Bsafts 
in  the  divided  Properties  \  as  of  <^oats,  Cocks,  Boars,  Bulls,  Foxes,  Dogs  Wolves, 
Bears,  Tygers,  Lions,  Crockodils,  Vultures  Serpents,  Vipers  Toads  eirc. 

4.  Thus,  Man  who  was  the  Quintcflence  and  exquifue  Abridge  7ent  of  the 
Creation  as  to  the  third  Principle ,  in  having  their  total  Energy  in  pure  Heavenly 
Harmony  without  Admiflion  into  him  of  any  of  their  divided  Evils ;  now  by 
Lufting  hath  taken  into  hi  n  every  of  their  harefal  Properties,  and  become  a  Beaft 
ofallBeafts. 

f.  For  their  imperfcd  Evil  Properties  by  Tranfplantation  into  his  excellent  Na- 
ture are  fublimed  into  real  Wiath  and  Obftinacy  ,  and  Premeditat.d  Rebellion 
againft  the  Kingdom  of  Divine  Love  and  Grace  ?  defiling  him  with  beHial  Lufts  j 
which  in  them  is  filthy,  but  in  him  finfully  fo. 

6.  And  Aiam  and  Eves  Body  which  was  heavenly  before,  luercby  became  dark, 
opake,  fluggidi,  bony,  deadilh  and  fragil ,  obnoxious  to  wounds,  ficknefs,  the 
Turha^  Mortality  and  DifTolution  into  Athes. 

?•  No  wonder  then  their  iliame,  horror  and  fear  fiiould  drive  and  purlue 
them  to  hide  behind  the  Trees ,  from  that  gbrious  Face,   whence  they  had 

O  witlv- 


1 04  T^^G  iJJ  Tbeofophic^Quefliotis  Anfnoered. 

withdrawn  themfelves,  and  before  whom  they   were  no  longer  able  to  look 
up. 

8.  For  their  Monfirous  Image  was  notorious,  even  fuch  as  made  them  con- 
temned by  the  very  brute  Creati: res  ;  who  withdrew  the  awe,  fear  and  fervice 
from  them,  which  they  were  to  have  paid  ,  they  were  Icorn  d  by  the  Devils,  a 
fhame  to  themfelves ;  how  much  more  then  were  they  funk  in  the  Ali-obfervicg 
Eye  of  the  Infinite  God. 

Q.  73.  H6W  did  Adam  and  Eve  reiUy  Vie  in  the  Fall  to  the  J^ingdora  of  Heaven  and 
Paradijey  and  yet  live  naturally  to  tbU  World  ? 

A.  f .  To  anfwer  this,  it  muft  be  told  what  the  Life  of  God  was  in  Adam  and 
Ei/e,  which  life  confifted  in  an  entire  Union  with  the  Univcrfal  Wiilj  \*h  ch 
Union  isfo  abfolute,  com^leatand  perfedl,  tha:  the  Holy  Angr's  a  id  Bieffc.  Man 
may  b«  f«id  to  have  no  Will  at  all,  and  their  Unchangeable  Happioefs  is  thci  re- 
figned  Life,  wherein  they  lofe  themfelves,  and  find  all  for  ever. 

2.  As  a  Family  is  wholly  at  the  guidance  of  the  Lord  of  it,  fo  are  they  s  button 
fetting  up  an  adverfe  Will,  the  makers  of  the  breach  dye  to  the  '.Vili  and  Co.i- 
dud  of  tne  Facl-.er  of  that  Familv ;  and  thofe  making  themfelves  their  ownLerdSj 
cut  themfelves  off  from  the  Family. 

5.  Or  as  a  Twig  while  it  continues  in  the  Fruit-tree  hath  one  Will  with  the 
Tree;  but  when  once  it  is  rent  off,  and  grafted  into  another  Stock,  it  gets  ano- 
ther Will  and  another  Life  to  bear  other,be  it  bitter,four  or  otherwife  EviLFruir. 

4.  Thus  Adim  and  Eve  impregnated  themfelres  with  the  third  Principle  ,  recei- 
ving a  be.^ial  Life  from  it,  and  putrefying Nourifhment;  their  Divine  Will,  Ap- 
petite and  Knowledge  did  thenceforth  immediately  Die  and  was  Extir.guifli'd. 
Thus  a  well  Educated  Child  apoitatiztng  from  his  firft  Principles,  degenerating 
mto  contrary  Practices,  dyethtothem,  andlofeth  his  firft  Love. 

0^,74.  What  rtas  the  Voice  of  God  in  the  Word  when  the  Day  grew  cod}  How  did 
God  recall  Adam  ?  How  is  thk  to  be  underjiood  ? 

A.  1.  By  the  cool  of  the  Day,  is  underflood  the  time  when  Adjtns  Eternal  Day 
was  grown  cool  (that  is)  his  Temperature  was  fajn  to  Excremieies  of  heat  and 
eold :  alfo  alluding  to  the  End  of  a  Natural  Day,which  though  hot^clofeth  coldly. 

2.  By  the  Voice  of  God,  is  underiiood  God's  Anger  in  their  EfTences  3  for  they 
had  awakened  the  Turba  or  Wrath  in  themfelves ;  Heaven  the/  were  at  Enmity 
with,  'twixt  it  and  them  was  a  firm  inclolure  of  a  whole  Principle,  they  might 
fee  Devils  deriding  theno,  and  Fear  the  Fate  of  Lucifer^  the  Holy  Angels  had  quit 
all  intercourfe  with  them,  nor  could  they  help  them. 

3 .  While  this  fad  Kneil  was  rung  them,  their  Fear  of  God's  Voice  was  not  only 
at  that  of  hiis  Wrath  in  them,  but  that  of  his  Love  and  Picy,  to  which  they  were 
cftranged,  fuch  as  the  Earth  trembled  at  when  t.he  Blood  of  the  Lord  defcended 
on  it  from  the  Crofs. 

4.  The  Voice  of  the  Lord  moved  and  walked  in  the  Gates  of  the  Deep,  in  Fire 
and  Light  in  the  fii  ft  and  fccond  Principles,  and  recalled  them.  But  concerning 
the  recalling  them,  the  following  Queftions  will  require  to  Difcourie  of. 

Q-  yy.  What  tithe  Seed  of  the  Wife  or  Wctnan ,  and  bruijlfg  andTreadirguponof 
theS'erp.r.t  ?  What  d'd  God  fpeik  or  breath  again  into  them  r  Was  the  frmt  notbivg  elfe 
but  an  iutward  Fnmije-,  cran  Incorporatior,  of  the  effe^iial  woriivg  Grace  ? 

A.  I. 


the  I'J^  theofophick.Quefiions  Infwered,  105 

A.  1.  The  Womans  Seed  is  not  the  Fire  SoqI,  which  ftandeth  in  the  firft  Eternal     (i.) 
Principle. 

It  IS  not  the  Aflral  nor  Elementary  Principle  cr  Power  arifing  thence.  (i.) 

It  is  not  the  Eternal  Son  of  God    the  fecond  Perfon  or  Divine  feccnd  Principle,      (3 .) 
though  the  Lord  in  humbling  Himfelf,  to  take  our  Nature,  often  calls  Hinafelf  the 
Son  of  Man. 

Itisncitherofthcfc  5  for  the  firftistoo  h«t,  the  fecond  too  cold,  the  third  infi- 
nitely too  high. 

2.  But  that  which  is  properly  the  Seed  of  the  Woman  here  intended,  is  the 
Heavenly  Humanity,  or  true  Virgin  Image  of  God,  the  pure  SophU  confifting  of 
Divine  Wifdom  and  Modefty,  which  was  Married  to  Adam  till  his  Tranfgreflidn 
made  a  Divorce. 

3.  This  isthat  Grace  which  was  here  again  infpokcn  into  Aiim  and  Eve,  and 
this  is  the  Pearl  which  is  to  be  fearched  after  with  all  diligence,  which  was  not 
only  barely  promifed  but  brought  in  the  Word,  and  ingrafted  into  the  Light  of 
their  Life. 

4.  This  is  the  Lamb  flain  from  the  Foundation  of  the  (fallen^  World,  not 
only  intentionally  but  actually ;  for  being  in  every  of  y^4<tm's  Offspring  witnefTing 
for  God,  wasrefifted  and  flain  in  its  ftrivmgswith  the  old  World  and  down- 
ward. 

$•  But  where  ever  the  bent  of  the  Will  inclines  to  obey  and  fubjed  it  felf  to  the 
Divine  Councils,  in  fuch  was  reftored^the  joy  of  their  Salvati  in,  ever  pointing  at 
the  Lord,  who  being  the  true  Son  of  the  Virgin,  in  the  fulnefs  of  time  bringing 
this  Virgin  by  taking  Maries  Eflences,  confifting  of  all  the  principles  and  properdes 
and  makingoftwootie,  by  that  power  which  is  able  to  fubdue  ail  things  unto 
himfeif. 

6.  But  fo  heavenly  an8  pure  is  this,  that  one  that  hath  it  cannot  ftiew  it  to  one 
that  hath  it  nor,  much  eis  give  it  to  fuch;  but  he  that  hath  it  can  ftammcr  and 
fpeak  by  parcels,  and  darkly  by  I  arables,  for  fuch  what  hie  faith  will  Teem)  tho' 
it  be  not  far  from  every  one  of  us. 

y.  He  can  give  the  other  feme  diredions  where  to-  dig  for  it,  alfo  what  it  is 
lik6,  and  what  it  is  rot  bke.  But  Men  are  exceedingly  perverted  from  it  by  the 
many  Images  their /^ftral  Spirit  impofeth  on  their  Undeiftanciings:  So  that  the 
Invitations  of  pure  fimple,  and  felf-emptyirg  Truth  can  hardly  get  audience, 
more  hardly  ob;  ain  to  be  confidered  and  pcnetra'^ed,  but  with  higheft  difficulty  get 
obedience  from  us,  and  due  Soveraignty  over  us. 

8.  Men  ufe  their  outward  "enfes  lo  much,  and  are  Co  full  of  Obfeds  occurring 
to  them,  that  they  are  ftrangersto  the  very  exiftence  of  the  Inward  Sences,  for- 
getting what  tlie  Apo/'le  faith,  That  tfihich  rte  have  [ten  with  our  Eyesy  beard  with 
turEars,  arj  cur  HanJ.s  httve  handled  ofths  fVtrd  ofTruch.  &c. 

9.  The  Men  guided  chiefly  by  the  outward  Sences  are  Senfual  and  Brutilli,  and 
yet  too  much  of  that  fticks  to  us  all :  Such  Maxims  wi.l  not  believe  a  Rock  to  be 
a  feadow,  and  Faith  a  iubftance  ;  they  cor.fiJer  not  that  Vifibles  are  tranfient, 
and  that  which  is  not  feen  is  Eternal,  whereoff  aithisthe  evidence. 

•  10.  Thus  is  the  Lord  from  Heaven  cali'd  the  Son  of  God,  Son  of  Man,  and 
Seed  df  the  Woman,  and  is  fo  at  once  perfeftly  and  unchangeably. 

■II.  And  fallen  Man  when  once  reunited  to  God  by  the  death  of  the  monftrous 
Image,  andrcftoredtoti.is  new,  firft,  pure,  Virgin  Image,  arc  by  this  Seed  of 
the  Woman  made  the  Sons  of  God. 

See  more  tq  thispurpofe  in  the  8 ill  and  50th  Anfwers. 

O  *  Q.  7^: 


io6      _  Jt^e  ijj  7heofophlck.Queftm2s  Jnfvoered, 

Qj  7(?.  ff'^bit  k  th:  Curfe  of  the  Earth,  n>htt  is  therebj  brought  topifs  ? 

A.  I.  This  Earthy  G;obe  is  very  much  unlike  to  what  it  was;  as  cur  Bodies 
arealfo  to  that  y^iiwi's  was ;  for  as  ^J^w'sBody  was  the  Epitome  of  the  whole 
Out-birth  :  So  this  Globe  was  an  Ima=:eofthe  Aftrai  World,  andaU  the  Proper- 
ties, and  the  Divine  Principle  did  pene:rare  it  as  the  Sun  doth  the  Fruits,  fo  that 
the  Earch  was  as  much  paradiftcal  as  it  was  capable  to  be,  but  ithadthefe 
bcum^s. 

(i.)  z.  Thatit  could  not  be  purer  than  the  Root  whence  it  proceeded,  (v/^)  the 

Affra!  and  Elementary,  and  of  thofe  Heavens  it  may  be  laid,  they  are  not  pure 
in  his  fight. 

(i)  5.  Thatitcould  not  be  more  permanent  than  its  Root,  and  none  doubts  but 

ot  thefe  it  may  be  laid,  they  iliall  pafs  away,  and  be  folded  up  as  a  Scroul. 

(3>  4.  That  it  wasacompawtionofthe  Mafs  ofthe  Salittcr,  Sulphur  and  Mercu- 

ri-ii  of  the  deep,  allof  which  were  much  darkened,  corrupted  and  coafufed  by 
the  Fall  of  the  Angels. 

f.  Yet  was  this  earthy  Globe  in  its  firft  make  before  the  Curfe  very  Beautiful 
and  Good. 

6.  And  as  in  Mans  Body  fo  much  of  it  is  dead,  hard  Bones,  foul  Guts,  ^omach 
and  grofs  Flefli,  fothac  itsfirft  contexture  feems  worn  out,  yet  it  was  and  fhall 
be  glorious,  though  Ibwn  in  diihonour. 

7.  Thus  alio  this  Globe  confiding  now  of  much  raging  deep,  the  unhabitable 
frozen  North  and  South  Extreams,  other  parts  of  parched  WildernelTes  and  De- 
farrs,  alfo  rocky  ufelefs  places:  and  barren  Heaths,  fandy  and  Montaino  us  Ter- 
ritories: Yet  is  a  re>-nainder  of  Fertility  and  Excellency  here,  feeming  to  be  left 
fo,  tofhewfomethingof  what  onceit  was  J  zsVefpifiinis  faid  to  have  left  two 
cr  three  Towers  undemoliflit  tho'  defolace,  to  fliew  what  ferujxlem  had  been. 

8.  The  Earth  before  the  Curfe  muft  have  known  no  fterility,  the  Air  no  ftorms 
nor  intemperature,  the  Seafons  no  unhealthinefs,  the  Brate  Creatures  no  hoftili- 
ty  nor  hurtfulnefs. 

9.  For  tho' the  properties  were  in  all,  yet  had  the  Gracious  Creators  biCiTing 
fo  ordered  and  bounded  them,  that  they  could  not  be  manifest  to  divide  and  dif- 
cord  among  themselves ;  for  the  good  properties  had  the  Dominion,  and  the  o- 
ther  were  ferviceable  in  their  places  to  the  great:  ends  of  the  Creation  W^.  That 
the  Divine  and  Spiritual  World  might  be  expreQ/  Imaged  in  i  uch  exafl  order  as 
the  grea:  variety  of  the  Creatures  and  Creation  were  fitted  for. 

10  Bu:  Eue  and /4Jii>n  biting  the  Anple  divided  the  properties  fo  that  the  evil 
became  prevalent  and  the  good  Cdifturbed  cherebv^  could  not  influence  a^  "be- 
fore, and  Gods  withdrawing  the  Vertue  and  fnAnence  of  the  Spiritual  World 
from  them  the  tranfitorv  Creatures  which  were  of  their  own  Nature  paflive,  be- 
came penetrated  throughly  by  the  evil :  Thus  tho'e  of  hot,  and  others  of  cold 
quality  were  madefuch,  in  an  mtenfe  degree,  and  confeq-iencly  de'truftive  Pov- 
(on,  and  Venom  alfo  in  Vegerabies,  thus  came  the  deftroyers  in  the  Earth,  Air 
and  'eas.  " 

n  y4;/<f'n  and  his  Race  diould  fif  they  had  flood  j  have  been  as  the  Angel 
which  ^ohn  fa  TV  with  one  '-''ooc  on  the  Land  and  the  other  on  the  Sea ;  fo  iTiould 
Adimzr^A  his  Rare  ha/e  had  one  r'"'oot  on  this  Principle,  and  the  other  on  Eterni- 
ty, but  tranf^redion  fee  us  adrift  and  funk  us,  and  for  our  fakes  the  whole 
Creation. 


7he  177  Theofophkk^  Quejiions  Anfivered,  107' 

Q.  77.  Hew  wm  Adam  i«i  Eve  c j/f  o«t  0/  Puradice into thk  World,  ?  IVhit  i»At  the 
Chrub  with  the  naked  Svtord  before  Farudife  ? 

j4.  I.  5:0^  from  Opulency  and  Renown,  wadiing his  fteps  with  Butter,  and  the 
Rock  poured  him  out  Oyl,  falling  to  Nakednefs,  Sores  and  Contempt,  had  this 
vaftdifproportion  to  Ad.im's  Kail  that  his  Inward  Man  not  only  retam'd  flability 

but  liione  the  brighter.  ....  , , 

2.  NttM/.^'i^«tU'^'''s  degenerating  and  transforming  into  a  Brute  was  alio  ex- 
ceedingly diiproportionable  •,  becaule  he  had  Utt'e  to  lofe,  wanting  the  Indow- 
ment,  efpeciallv  the  Internals  wherewith  Ad.tm  was  gloriiied. 

3.  And  Men  that  ta'^e  of  the  good  Word,  and  of  the  powers  of  the  World  to 
come,  yet  after  that  fall  into  final  Apo.lacy  and  Darknefs,  which  from  the  befl 
a  fallen  Man  as  Man  can  attain,  to  the  vvord  a  damned  Sinner  falls  into,  hath  ycc 
a  great  difproportion  to  Adxm's  Exclufion  had  not  Infinite  Grace  interpofeJj 
for,  as  no  Sinner  mounts  higher  than  feigned  Happinefs,  but  Adrm's  was  real  and 
fublime,  fono  Damned  Wretch  fmksmoreor  comparatively  but  few  with  him, 
but  Adam  funk  a  World,  which  muft  add  to  him  a  world  of  Woes. 

Thus    far  I  have  digrefled  to  give  feme  glimpfe  of  the  greatnefs  of  the 

Fall, 

4'.  Now  to  fliew  how  they  were  eJedledParadife  into  this  World,  the  review  of 

the  7 1  anfwer  will  be  very  helpful.  We  mart  farther  know  that  it  was  not  a  pre- 
cipitance from  a  more  lofty  to  a  more  low  or  other  local  Ration,  but  a  departure 
out  of  one  principle  into  another  afleep  or  dying  a  Nefcience  or  Oblivion  of 
Divine  Tranquillity  and  peaceable  Fruition  of  Eternity,  and  an  awakening  to  the 
Turmoils,  Impotence,  Difcords,  Pain,  Ca,  e.  Sorrow,  Enmity  and  Anguifli  of 
Mortality  and  Confines  oftime  in  the  third  principle  or  Out- birth,  and  by  an  In- 
violable connexion  fixed  to  the  Everlafting  wrath  of  the  firft  prfricipal  or  dark 

Abyfs. 

J.  To  know  now  what  the  Cherub  and  SA'ord  before  Paradife  is,  it  mufl  be 
fore-knownthatCherubimsfigmfie  Images,  (vii)  Godslmage  particularly  that 
of  his  Juflice,  that  is  Gods  Righteoufnels  and  fevere  Juftice  this  hath  a  Sword 
cutting  off  or  away  whatever  cannot  ftandinthe  proba,  all  fuch  are  as  Fuel  to 
that  Flaming  Sword.  ,.        .  ,  n    ,,  ,         c 

6.  Will  any  fay  thefe  arc  Novel  Allegories,  notdemonftrablebut  ot  uncertain 
found,  let  fuch  confider,  i.  v/hat  we  fed  from,  ourReafon  faith  from  a  pure 
f!ate,  capable  of  Eternity.  2.  V/hat  we  fell  into,  our  Sences  anfwer  to  an  im- 
pure'i'.eitial  Mortal  one.  3.  How  may  we  re  enter,  the  reafon  common  to  all 
rational  Creatures,  tells  it  may  not  be  by  the  old  filthy  Garment  we  thus  got,  for 
a  weight  that  prefTeth  us  down  mud  be  put  off,  if  we  would  rife  a^ain,  what  thus 
we  foolifhly  put  on,  we  muft  wifely  put  away.  r     u   ».       1 

7.  The  ^Vord  of  Divine  Juftice  cuts  oft  the  Monftrofity,  becaule  the  Mortal 
Earthy  cannot  enter  the  Heavenly.  Having  put  on  Immortality  it  may,  but 
that  Ro'  e  is  Chnfts  Heavenly  Flelh  and  Blood,  his  Holy  Heavenly  Body,  or 
Gods  3odv,  in  this  we  pafs  the  Cherub.  ,     t     j  r  •  t.   xt  u    u 

8  But  thisClierub  arid  ^word  is  m  us.  Thus  the  Lord  iaith,  No  man  natn 
afcen  ^ed  into  Heaven,  but  he  that  came  down  from  Heaven,  the  Son  of  Man, 
(he  faith  not  the  Son  of  God;  which  is  in  Heaven  j  for  the  Divme  principle  was 
not  onlv  in  him,  but  he  in  it,  and  he  was  it.  .    .,    .    . 

9.  Let  us  kn)w  Heaven  is  in  us  (vi^.)  theDmne  principle  is  in  us,  yet  we 
may  be  far  from  being  in  it,  until  following  the  Captain  of  our  Salvation  we 
yield  (inhisftrength;  to  have  our  Earthy  man  Crucified)  otherwile  keeping 


J  Qg  the  i''jj  Iheofophick.  QaefltGns  Anfivered, 

our  Right  Eye,  Right  Hand  or  Foot,  we  with  both  Eyes,  Hands  and  Feet  fhall 
be  Excluded ;  (hutting  our  ielvcs  out  for  ever. 

This  7  8  th  Queftion  begins  the  Fifch  Grand  Distribution. 

(^78.  IVhy  wms  or  did.  the  fir  ft  Man  Born  of  a.  Worrnn  kcotne  a  Murth&er  ) 

A.  Before  Eve's  Conception  of  Cjzw  the  following -hings  did  precede^  t'/^. 

I.  y4i/^»2's  non- exerting  his  power  to  produce  a  glorious  Race  of  Intellccluals 
to  lucceed  for  ever  the  room  of  twczftr's  I'ecluded  Angels,  which  c'e:e(ft  of  Adam's 
carnefrom  hislbmewhat  de:lmingco  the  third  principle,  and  Eclipfcd  his  Magi- 
cal Vertue  and  Luftre. 

2   Next  foliow'd  the  dividing  of  the  Tinftures,  and  thence  forming  Eve. 

3.  The  departure  of  y4i<zm  andEi/e  from  the  pure  Virgin  ModeRy,  and  going 
into  the  wanton  Lufl  of  tiie  Out'birch,  or  Bea?tial  principle,  making  a  falfc 
Tincture. 

4  A  Self- will  to  Rule,  for  Eve  would  have  been  a  Goddefs  j  hereby  making  an 
evil  Root. 

f.  Thus  tho' they  had  in  them  the  word  of  promife  in  ics  own  principle,  yet 
leaving  the  refignacion  they  waLvdin  tiiCir  o  vn  will,  ftrongly  drawn  by  the  four 
5)rarsof  the  finl  principle,  alio  by  the  Oat- birch  or  third  principle  j  thereby 
making  an  evil  Tree. 

6.  I  his  was  the  Tree>  now  what  fruit  conki  be expefted  from  an  Evil  Tree  but 
evil.  Is  the  Tindure  fpoil'd,  the  Root  mu'I  ^e  lnre:ted,  the  Timflure  through 
the  Root  Intluencech  the  free,  and  the  Tree  art  (fts  tr^e  Fruic  Thus  in  them  the 
Fires  rindurc  being  flrong,  fuck'd  to  it  the  Beilia]  Ou'  birth,  their  Will  remain- 
ed no  longer  in  the  rtfignation,  but  was  a  Self-  lord,  and  joyning  in  the  four  forms 
of  the  firft  principle,  beoc-mes  a  raging  Murtlerer. 

7.  To  wnich  Eve  would  ftir  him  up,  who  ner  f--lf  had  at  firfl  an  afpiring  law- 
lefs  Will,  aUbmif  judging  her  Son  Cain  to  have  been  the  promiitd  Seed  which 
ihould  fubdue  the  Serpent,  ftie  might  cocker  him  to  lordiincis  and  power,  whence 
he  might  be  provoked  to  Jealoufie  and  Envy,  left  his  younger  Brother  Abel  lliould 
ufurp  the  Soveraignty,  the  rather  leemg  Abel's  Sacrifice  accepted  and  his  own  rc- 
jcj^ed. 

S .  And  the  Serpent  who  had  an  open  Door  into  CairCs  EfTences  when  his  Falfe 
Tindure  operated  in  him,  was  no  lefs  aftive  to  poifon  him,  than  he  had  been  to 
infcd  and  deceive  Eve. 

9.  All  whichisadifmalprofpeft  toall  livinginBeaftly  Lufts,  a  f^artling  check 
to  all  Immodefty,  a  fad  confidcration  to  all  Conjugal  Irregularities,  and  a  ferious 
Looking-glafs  to  all,  for  all  that  are  or  fhali  be  Born  of  Women. 

C^-  7^.  Whit  Teas  Cain  afii  AbclV  Ofering  ?  Why  did  they  Offer  Sicrifice  ?  Whitt 
did  they  do  thereby  ? 

A.  This  Queftion  hath  three  pares  requiring  refpeftive  anfwers ,  which  feeiUs 
moll  proper  to  be  diftiibutedthus,  the  firftand  third  together,  and  after  to  fpeak 
to  the  fccond  part. 

<^.  I.  Whit  Wis  Cain' J  ini  AbelV  Offering  ?  And  whit  did  they  do  thereby  ? 

A.  Afe/ej  faith  C<ixn  brought  of  the  Fruit  of  the  Ground,  Abel  of  the  Firftlings 
of  his  Flock  and  the  Fat  of  them. 

a.  We  are  to  underfland  that  Mans  Fall  had  brought  him  to  be  Earth ;  for  his 
Body  which  was  put  of  the  Heavenly  Eternal //«»«  orfubftancc  became  vile,  ele- 
mentary 


*the  i']-^  Theofophick^QueJiions  Anfvperecl,  I  op 

mentary  and  beflial.  -Now  in  that  Body,  and  in  the  Matter  Sacrificed,  was  a 
double  parity  and  likenefs,  vi^.  both  in  one  Piinciple,  and  both  under  the 
Curfe. 

3.  Again,  we  are  to  underftand  that  the  Soul  tho'  fince  tranrgrefTion  is  as  fub- 
tile  andimrratenal  as  a  will:  Between  which  fince  the  Fall  and  the  Angelical 
powers  (  by  the  Mi.ii.'harion  of  whom  the  Law  was  given )  is  as  to  the  Souls  ori- 
ginal a  parity,  but  as  to  the  erroneous  bentof  theSouladiffimihtude. 

4.  Now  to  introduce  the  Soul  into  the  Univerial  that  it  may  be  reclothed  with 
itsdifaopeare'' Bodyithadof  the  Heavenly  L/wKd  (  the  Image  which  the  Son  of 
the  Virgin  rcftoreth,  wherein  the  Bleffed  after  the  Refiirredion  (hall  he  cloathed  ) 
the'^oulmu^  have  Matter  as  a  Medium,  it  felf  being  Spirit,  whereby  to  reunite 
to  irstriie  reft,  which  Medium  muft  be  the  Divine  Subflance. 

J.  Thus  the  Fire  from  Heaven  (reprefenting  the  Heavenly  Subftance)  laving 
hold  on  the  Uncfluous  Property  in  the  Sacrifice  and  Fu-^l)  reprefenting  the  remain- 
der of  the  Rigit  Humanitv  in  us^  converts  it  into  i:s  own  Magical  flaming  Pro- 
perty of  Seraphick  Love,  figuring  the  Refurredion,  and  the  deflroying  thcgrofs 
Earr'iy  pait,  feparating  its  Form  into  Aihes  and  Vapour,  figureth  the  cutting  oft' 
of  tr.e  mon'^rous  Beftial  Image  by  the  Sword  of  the  Cherub,  becaufe  That  can- 
not eptcr  Paradice. 

6.  Th"  S  Tiellin  the  Sacrifices  is  the  Sulphur  of  the  Body  which  requireth  the 
fvt'eet  Incenfe  of  the  Divine  Property  to  perfume  it  3  the  Taft  is  the  oaline  Spirit 
of  the  Out  b.rth. 

7.  Tiie  OflT^ring  and  Tranfmutation  thereby,  fignifiesthe  ^yingto  Self-will, 
and  uniting  to,  and  living  in  the  Univerfal  Holy  Will,  whence  Man  was  ftrayed. 
Qriite  crois  hereunto  C^in  dying  to  the  Refignaation,  and  living  to  Self  labour 
Wi  1,  and  .^.gitation  in  his  Tillage  found  no  acceptance. 

8  V.'hcrcaS  Ahelgwnns,  himfelf  up,  or  lofing  his  own  Will,  was  taken  up  in- 
to ard  found  al'  in  the  Uiiverfal  Will  3  which  is  an  Eternal  Truth,  not  fpecula- 
tive,  but  real  and  pradlical  through  all  Ages,  here  and  in  the  World  to  come,  the 
ever  enduring  Di\/!ne  World.  /•   >  n   y 

9.  Nciw  fur  the  fecond  partof  theQueflion,  Wherefore  did  they  cfTer  ?  A.  If  C^O  ^*  ^' 
the  AnlWer  of  the  uther  part  of  the  Quei^on  bs  v/ell  pondered,  this  is  alfo  an- 

fwcred  3  f->r  Man  being  ftrayed,  cannot  be  brought  home  but  by  dying  to  Self- 
will,  which  the  Oif.  rings  did  clearly  reprefenr,as  hath  been  fhavvn. 

10.  Yet  may  /.e  not  think  thefc  and  others  of  the  Amients  did  This  without 
Divine  Pi  ecfpr,  tho' not  recorded  when  or  how  given,  till  after  the  coming  out 
of  Egypt  J  for  God  rejeds  our  v/iU,  and  Wcans  us  from  it,  as  the  Sacrifices  evi- 
dently de  Ti  .-nflrate ;  foche  1; raying  Self-will  may  be  deem.ed  Captain  of  all  the 
Armies  fighting  againft  God. 

Qi  80  Why  T»i/s  Cain'j  Murt^er  for  the  Offering  p^f  ?  Whit  vat  the  ground  of  it  ? 
U'hai  Tjpe  are  thefe  two  Brotbtrs  ? 

A.  r.  In  thj  immediately  preceding  Anfwer  is  (hewn  what  moyed  Cxin  to 
murthcr  ^sf /  J  which  the  Apoftle  faith  was,  be:a'-:fe  his  works  were  evil,  and 
his  Brothers  were  good. 

I .  There  being  predominant  in  the  So\x\  of  Cain  the  four  Forms  or  Stars  of  the 
iirll  Principle,  he  did  not  by  dying  ro  their  prevaleLice  enkindle  the  Love  flame  of 
the  fccond  Principle ;  becaufe  it  is  don2  only  in  the  Rsfignation  whereto  he  would 
not  bow  his  Will :  So  that  all  the  difcording  Propei  ties  might  in  him  have  met  in 
a  Harmony  by  enkindling  in  them  a  Light  jo)  ful  Luftre. 

i.  Therefore  was  it  that  the  Spirit  of  his  Mind  remained  in  the  wrathful  Dark 

fire 


2'iD  Xhe  177  'theofoplj!c(Queftlons Anfrvered. 

Fire  Frinciple,  to  fatisfis,  allay  and  quench  his  immoderat'':  Lulls  ready  to  pro- 
ceed to  a  Helalli  Anguili  j  he  wowld  in Thac Spirit  luck  in  zao.  third  Principle  by 
his  labourand  tillage,  yec  uoulJ  hypocritically  offer  Thatto  the  Lord. 

3.  He  might  climb  up  m  his  claim  of  Primogeniture,  to  a  Will  of  P;  crogative 
oyer  his  Brotker,  and  u  hen  he  not  only  faiFd  of  Precedenc/,  but  of  Equality  with 
him  3  forthat  ^6;/ found  m^rciul  acceptance,  whiifl  his  Offering  was  rejefted  j 
his  Countenance  fell,  his  Pride  finding  a  repuife,  turned  him  to  Wrath,  That  to 
Envy,  and  That  to  Murthcr. 

4.  Thus  the  Parents  Difobedicrxe  is  vifited  by  the  wickednefs  of  their  firft- 
born. 

Now  what  Type  thefe  two  Brothers  are,  is  eviient :  They  were  both  Sacrificers, 
only  Cdn  had  no  more  but  the  Form  of  E.eligion  and  Devotion,  joyned  with  a 
hatred  to  him  who  had  the  Form  as  himfelf,  but  had  the  Power  like  his  God, 
which  makes  men  as  diftmguilhable  from  others,  as  the  accepted  Offering  was 
from  the  reje(fted  one. 

5.  Cain  is  the  figure  of  all  who  cauflefly  hate  another  3  for  That  being  in  the 
heart,  is  heart-murther,  if  it  enflame  the  Tongue  but  to  detradion,  it  hath  one 
conl:derabIe  aggravation,  if  it  move  the  Brain  to  Atw'^Q  mifchief,  the  Foot  or 
Pland  towards  doirg  it  3  it  is  flill  greater,  if  it  perpetrate  the  purpos'd  Evil,  'tis 
heavier  yet. 

6.  If  It  extend  to  many  of  the  True  Worfhippers,  or  (if  it  could)  to  all,  it  is 
become  the  Blacknefs  of  Darknefs;  drawing  en  themfelves  all  the  righteous 
blocd-fhed  from  Abel  to  the  day  of  doing  or  willing  the  Evil. 

7.  VVhat  need  much  be  faid,  the  Hunter  or  Perfecutor  is  known  j  for  tho'  the 
Gcatifh  Creature  may  undifcemed  aflociate  among  the  Sheep  till  the  Judgment  of 
the  great  day,  yec  the  Wolf  is  notonoufiy  diflinguifht  from  the  Lord's  Flock  of 
Lambs. 

8-  They  are  the  figure  of  the  Chriflian  and  Antichriftian  Churches  to  the  end 
of  time.  Alfo  here  to  the  confidering  mind  it  is  evident,  that  cruel  Perfecutions 
rile  not  but  from  the  ftrong,  ftern,  lofty,  bitter  Forms  of  the  firfl  Principle,  who 
are  lb  cruel  each  to  other  in  an  Inteftine  Wrath,  that  ii  is  exceedingly  more  facil 
for  the  Sons  of  the  Humble  Light  Principle,  fweetly  to  yield  up  theml<:lves  a  Sa- 
crifice, thanfor  the  Evil  Ones  to  perpetrate  it,  and  fliil  or  quiet  their  own  cla* 
morous  Confciences  in  a  d  after  the  fail,  but  fuch  bitter  perlecuting  Spirit  cxift- 
ech  not  in,  nor  refulteth  from  the  third  Principle  or  due  Natural  Magiftracy. 

Q_  8 1.  In  vehat  Grace  re  as  thefirft  IVorld  faved  without  the  Lax  ?    JVhat  vfn  their 

^uftificntion  ? 

A.  I.  Tho*  the  7fth  Anf^er  contributes  much  to  the  folution  of  this  Queflion, 
yet  the  more  plain,  full  and  direct  Anfwer  of  this  is,  That  the  Lord  Jefus  Chrif^, 
the  Eternal  Almighty  Son  of  the  Father,  was,  and  is,  and  is  to  come,  the  only 
alone  Redeemer,  Ju^ifier  and  Saviour  (by  him,  for  him,  arc  all  things,  to  whom 
all  Knees  fhall  bow,  and  all  Tongues  confefs  him)  by  uniting  the  Heavenly  Hu- 
manity to  the  Seed  of  the  Woman. 

2.  In  the  Volume  of  the  Book  it  is  written  of  Him :  He  is  in  His  own  holy  Prin- 
ciple in  the  Light  of  the  Life  or  Heart  of  every  Man  that  cometh  into  the  World  j 
He  cannot  be  comprehended  by  fpace ;  for  all  Heavens  are  comprehended  by  Him  j 
He  IS  a  Branch  in  the  Infinite  fecond  Principle,  whence  is  the  Divine  Virgin  of 
Wifdom. 

3 .  He  was  infpoken  by  the  Father  into  Adam  And  Eve  at  That  needful  Time  as  a 
JRefinci-s  Fire,  or  as  the  Holy  Fire  which  dcfcended  and  tranfmutcd  the  material 

Sacrificcsi 


The  177  theofophtck.  Quefliom  Anfwered.  i  ii 

Sacrifices,  or  as  a  Tinfture  ennobleth  Metals  5  He  is  to  the  Soul  as  it  is  to  the  Bp^y, 
to  the  Underftanding  as  the  Light  of  the  outward  World  to  the  Eye ;  to  theDead- 
nefsof  the  Soul  the  Animation,  Food  to  its  Hunger,  an  Appeaferto  its  Tumults, 
reducing  her  of  meer  Grace  from  the  Multiplicity  to  the  Unity  3  fuch  was  He  to 
the  Old  World  i  and  in  the  fulnefs  of  Time  the  Divine  Wifdom  and  Purity  af- 
fumcd  the  Woman's  Seed. 

4.  For  at  the  inftant  of  the  Father's  infpeaking,  Chrift  did  re-implant  Himfelf  in 
the  Light  of  the  Life  of  ^i^m's  and  Eve's  Souls  to  difpoflefs  the  Strong  Man,  and 
through  all  Generations  doth  ftand  in  the  Door  of  the  Heart  of  every  Child  of 
th-eirs  (none  excepted)  reproving  Sin,  warning  of  the  Judgment  to  come,  and 
Preaching  Salvation :  This  is  the  Light  fhining  in  a  Dark  place;  the  name  of  This 
is  Infinite  Love,  and  it  is  alfo  the  Word  of  Reconciliation  :  To  Him  give  all  the 
Prophets  witnefs,  and  alio  all  the  Holy  Ones  which  have  been  fince  the  World 
began. 

5-.  Here  are  no  Novelties,  nor  in  any  of  the  blefled  ^icoh  Behmens  Writings 
may  fuch  be  found.  But  whereas  men  have  dark  confufed  notions  of  God,  like 
thole  of  Athens  dedicating  their  Altar  to  the  unknown  God ;  of  Him  therefore 
whom  men  ignorantly  worfhip  do  ^Acob  Behmens  Writings  give  a  clear,  certain, 
demonftrable  and  dilHnd  knowledge,  and  of  all  things  and  Worlds  3  alio  of  all 
Creatures,  from  the  moft  holy  Angelical  Princes  of  Eternity,  to  the  moft  defpi- 
cable  cxcrcfcence  of  Time. 

Q.  82.  fFo/f  Cain  condemnei  for  hk  fins}  Or  whether  did  Cain  become  damned  in 
refpeSl  of  hk  fins  ?  iVhit  was  hit  doubt  or  defpsir  of  Grace  ? 

j4.  I.  The  heinoufnefs  of  his  fin  appears;  i.  That  ^ie/ provoke't  him  not,  who      [j]  rJ 
in  truth  of  heart  offered,  but  Cain  only  m  fhcw  3  the  one  really  did  what  the  other 
only  pretended  to  do. 

Aggravation,  that  on  fall  of  his  Countenance,  and  rifing  of  his  Wrath,  the      2. 
Lord  reprehended  and  warned  him  before  his  perpetrating  the  fadl.    3.  Aggrava-      3. 
tion,  his  falfe  and  ftubbom  Anfwer  after  he  had  done  it,  before  Sentence,  I  know 
not  3  Am  I  my  Brothers  {eeper  ?    4  Aggravation,  his  defperate  Anfwer  after  Sen-      4. 
tence  3  My  punijhment  is  greater  than  I  can  bear  3  or,  my  fin  is  greater  than  can  be 
forgiven,    y  Aggravation,  that  he  went  out  from  the  prefence  of  the  Lord  to      f  • 
marrying  and  building.    So  that  were  there  no  more  in  the  Text,  it  had  left  him 
in  a  moft  defperate,  forlorn  ftate.    His  fin  therefore  under  thefc  Aggravations 
muft  of  its  own  Narure,  and  by  its  own  Writ  condemn  him. 

2.  But  Cain  is  under  a  twofold  confideration  3  one  as  to  his  own  Perfon,  and  fo 
he  was  a  Sacnficer,  a  Prieft  and  Worfiiipper  of  the  True  Gcd :  Nor  may  it  be 
doubted  but  that  the  Offering  in  it  felf  was  well  warranted  3  for  God's  approba- 
tion of  Abel  {hews  it  had  Divine  Inflitution  3  yet  was  Cain  a  Worfiiippcr  with  an 
Evil  Heart3  that  is  an  unrefigncd  Spirit,  but  a  Self-will,and  therefore  not  accepted. 

3.  Cain  is  to  be  confidared  as  a  Figure  of  the  Formal  Hypocritical  Worfhippers  [  2.  ]] 
and  of  them,  i.  Such  who  pretend  to  worfliip  the  True  God.  z.  That  in  the  i.  2. 
Outward  Form  of  what  they  do,fuit  their  Worfliip  much  according  to  the  Letter. 

■  3.  That  yet  are  flrangers  to  the  Spirit,  Life  and  Power  of  Divine  Worfhipping.      3- 
4-  That  have  fome  Outward  Dignity,  Priority  or  Authority  over  the  humble,  re-      4' 
figned  Worfhippers.    As  J jhnael  and  Efau  had  the  Primogeniture  of  ifaac  and 
^acob.    $.  That  they  have  a  flrong  difpofition  and  preparednefs  to  Anger  and      ^' 
Envy  againft  the  Faithful  Worfliippers,  and  do  make  all  fuch  Approaches  to  their 
hurt  as  they  can:     As  did  Balaam  and  Corah  with  whom  Cain  is  ranked.    6.  Such 
as  when  they  can  hurt  or  kill,  have  fo  great  impenitence  as  hardens  them  againft 
Sclf-accufing,  and  impudence  to  deny  their  Evil  Fads.  P  4-  Now 


Hi  The  177  theofophickQjieflions  Anfroered. 

4.  Now  to  clofe  the  Anfwer,  It  is  true,  all  fuch  Churches  or  Perfons  ts  are 
fig  ired  by  Cii»,  are,  whilft  they  continue  unregenerate,  feekingto  pleafc  the  Selt- 
wiU  in  a.  loft,  defperate  fiatc  under  the  firft  four  Forms,  and  iliut  up  in  the  firft 
principle 

5.  But  forafmuch  as  God  did  fetaMark  on  Cdn,  thereby  defending  him  againft 
the  dcftroyers ;  all  this  may  be  without  his  particular  perfonal  condemnation. 

C^.  83.  Jf'hy  ^/ii  (7oi  ffiit^?  a  Af.frJi[  o»  Cain,  ani  (aid^he^  or  vrkofoever  that  Jlayetb 
Cainj  ha  blood  Jh^U  be  avinged  jev^^nfeld  ? 

A'  I.  Ciiafaid,  From  thy  fttce  JhxJl  I  be  hii ,  a\{o  every  one  that  findeth  me  JhiU l^ill 
me.  It  could  not  be  the  Outward  Man  there  meant,  for  that  could  not  be  hid  from 
God,  but  the  Inward  might  fall  into  Darkncfs,  and  fo  be  as  it  were  hid.  Nor 
was  It  the  Outward  Man  that  he  feared  they  that  found  himihould  kill  him  i  for 
there  was  no  Manbeiides  him  but  AdAn.,  but  it  muit  be  the  Inward  Man  that 
niight  be  kiU'd  j  for  to  That  there  were  Enemies  enough. 

2.  The  ;\'ark  God  fct  upon  C^in  muft  not  therefore  be  underftood  to  be  on  his 
skin  or  flelh,  but  on  his  Inward  Man,  to  withftand  the  Spiritual  Enemies  ;  That 
Mark  therefore  muft  be  an  Oppofite  Power  to  that  of  the  Evil  Spirits,  which  muft 
be  cqnfefled  to  be  the  Covenant  ofGrace,  JefusChrift,  which  was  infpoken,  im- 
printed and  fet  upon  him. 

3.  The  Threatning  ;  He  that /lay eth  Cain,  vengeance  fJjall  be  taken  on  him  fevenfold^ 
muft  be  an  Inward  Vengeance,  for  Outward  it  could  not  be  on  Inward  Enemies  j 
but  to  be  underftood  thus,  that  if  any  Spirit  flay  Cains  Inward  Life,  vergeancc 
ihall  be  taken  on  him  fevenfold,  that  is.  Eternally  m  all  his  levcn  Forms  of  Life. 

4.  Thus  Grace  was  extended  to  Cain ;  nor  may  we  think  Cain  was  the  Only 
Caufe  of  that  Murther  5  for  his  Propagation  in  the  divided  Properties  was  his  firft 
mover  j  and  as  Cain  had  Grace  extended  to  him,  he  being  the  figure  of  the  Falie 
Church :  So  is  Grace  exterxlcd  by  Chiift  to  fuch  of  That  Church  as  ikall  come 
out  of  it  into  the  Refignation. 

y.  And  AbsL's  fincere  giving  up  of  hitnfelf,  as  well  as  the  Offering,  enkindled 
the  Love-fire  in  his  Lifes  Forms  ('who  by  propagation  was  otherwile  out  of  the 
divided  Properties)  but  therein  he  was  the  Figure  of  Cbriit's  Humble  Church. 

Q.  84.  Wherefore  UH  Lamech,  CainV  Succej[»rt  to  hh  iVives  Zilla  Hai  Ada,  La- 
m&chjhall  be  avenged  fsventy  and  [even  fold  j  what  doth  this  mean,  and  figntjte  ? 

A'  This  Myftery  prophefied  by  Lamech  calls  for  thefe  Confiderations. 

1.  WhathewasfromCrfi»j  W^.  i.  The  feventh.  2.  Why  to  his  Wives  fpake 
tethisi  vi\.  becaufe  by  the  Woman  came  the  firft  Evil  and  Vengeance  :  And  to 
)sas  two  Wives,  pointing  at  the  divided  Propeities. 

2.  The  next  is  the  thing  fpoken,  I  have  Jlain  [or  wouW  have  flain]  a  man  ;»  mj 
wounding^OT m  my  wound,- --and  ayour^man  to  [or  in3  my  hurt. 

3.  No  one  is  named  to  have  been  flain  adually,  but  That  and  the  other  Read- 
ing [would  have  fkinl  figmfies  an  Internal  Slaughter.  And  liCain  be  averged 
feven-fold,  truly  Idmech  teventy  and  fcven-fold,  fkews  the  VengeaiKe  was  not 
againft  the  perfonof  L^'/wec.V,  as  it  had  not  been  againft  Tnat  of  Cif«. 

4.  Whence  we  are  to  know,  that  the  Holy  Ghoft  (ignifies  by  the  Man,or  young 
Man  flain,  or  that  he  would  have  flain  the  Heavenly  Man,  againft  whom  Gairt 
was  the  figure  of  Enmity. 

J.  AndL<«m(fc/;  tile  feventh  from  him  faw  the  holy  Power  World  ("aifled  by 
thft Mental Ignguegi:  Language  gf  Nature^  vwjuld  withdraw,  and  vengeance 

fiaould 


'The  I J  "J  Thihfophick  Queflions  Anjvpercd»  113 

fhould  be  taken  bjr  the  dividing  of  the  High  Tongue  into  fcventy  Languages,  which 
was  done  at  Bibd. 

6.  And  under  This  Hurt  and  Evil  the  World  ftill  groans.  But  where  the  Divine 
Power  Rules,  men  fpeak  one  Language,  the'  imperfedtly  ;  but  they  who  are  under 
lubjedlion  of  the  multiplicity,  fpeak  Confufion,  and  run  into  the  Abyfs  of  DiP. 
order  and  Enmity :  Concerning  which  J  here  fay  the  lefs,  bccaufe  it  will  be  met 
with  if  God  will  open  in  anyone  undcrftanding  to  anfwer  the  8i?th  Queilion. 

Q.  Sf.  ff^atwiifthegrexteftlln$ftbe  OliJ^orldf  or  firji  Terrejiixl  Human  fVorli? 

A.  I.  Their  greatcfl  fin  was  their  leaving  the  Divine  Subftance  of  the  fecond 
Principle,  and  going  into  the  Out-  birth  or  third  Principle-,  which  is  only  a  fha- 
dow,  figure,  nnage,  or  reprefentcr  of  the  Subftance,  whereby  they  miflook  that 
for  their  chief  food  which  is  not  fo. 

2.  It  is  written,  AH  that  is  in  the  JVorliy  U  the  Lu/l  of  the  Eye,  the  Luft  oftheFle/h, 
and  the  Pride  of  Life -y  and  they  are  charged  with  the  Luft  of  the  Eye,  and  the  Luft 
of  the  Flefh :  And  after  it  follows  j  God  faw  that  their  vrici^ednefs  wof  great  on  the 
Earthy  and  that  every  imigination  of  the  thoughts  of  their  hearts  £or  delires  and  pur- 
pofesi  If  ere  only  evil  continually. 

3 .  The  Heart  is  the  Parent,  the  Thoughts  the  Firft-born.  And  as  Water  is  bc{l 
known  by  rafting  at  the  Fountain  -,  fo  is  the  Heart  by  the  Thoughts  ,  Imagina- 
tions [or  makings]  for  fo  fignifies  the  word  Imaginations,  flicwmg  Man's  Soul 
to  have  a  kind  of  Creating  Power. 

4.  AndifManchufcth(astheydid)  the  things  6f  This  World  for  their  Chief 
Good,  that  his  Choice  is  his  God,  and  his  Love  makes  him  to  be  thet*ropriety  of 
the  thing  chofen. 

5.  Such  men  are  therefore  call'dthe  Children  of  This  World ;  for  that,  Man  ra- 
ther lives  where  he  loves,  than  where  he  is.  And  what  Man  chufeth  for  his  Chief 
Good,  loves  and  liv«  in  his  defire  unto,  puts  confidence  in ;  here  during  all  the 
Union  of  the  Soul  with  the  Body,  That  is  the  Subftance  his  Will  feeds  on,  and  That 
is  his,  and  all  he  hath  for  ever. 

6.  If  it  be  God,  it  is  heightened  and  perfcifled  ;.  if  it  be  the  World,  it  is  more 
wretchedly  depraved;  which b'eing  a  Subftance fixt in  his  Will,  the  fame  he  fliaU 
for  ever  infatiably  defire,  but  never  reach,  and  therefore  be  his  Torment  and  An- 
guifh  in  Eternity. 

7.  Who  hath  bewitched  men  therefore,  that  they  chufe  not  and  pradife  what 
their  Reafon  cannot  but  didlate  to  them  (  as  depraved  as  it  is  )  to  be  beft  ?  And 
That  is  That  Divine  Love  and  Eternal  Life,  which  Chrift  in  God  is  more  elegible 
than  the  Luft  of  the  Eye,  the  Luft  of  the  Flefh,  and  the  Pride  of  Life. 

8.  What  cure  is  there  when  men  depart  ft-om  God's  Goodnefs?  God  i>  but  one, 
and  hath  but  one  Son  eternally  generated  of  his  Subftance,,  and  That  Son  can  die 

but  once  ;  our  refiftanceof  hi«  Calls,  makes  God  by  E^eliiel  fay,  I  am  brol^tmevith  £^ej^.  g,  p, 
their  whorijh  hearty  vohich  hid  departed  from  me,  and  rvith  their  Eyesiafhich  go  a  whcring 
^er  thtir  Idols :  Like  to  what  hefaid  to  the  firft  World]  It  repented  the  Lord  that  hi 
madeMan^  and  it^i(%ieihim  at  the  heart,  &c. 

Q.  8^.  If^nat  k  the  Menichian  Vf?  >  IV-jat  is  becim  of  Henoch  ?  wr  i^kere  bath 
Henoch  remnimd 3  fo  alfaof  Mbfes  and  Eiias ? 

A.  X.  Not  without  many  bajfitations  come  T  to  this  (almoft  fingtilar)  Qucftiort; 
Wany  Recoils  from  my  attempts  to  adventure  fpeaking  of  fo  fecret  a  Myftery :  My 
heart  tneditateth  tcrrw  to  fee  it  fclf  groveling.    But  it  muft  be  faid  the  Hcnochian 

P  a  Life 


1 14  Hhe  1 77  theofophick  Qneflions  Anfvpered, 

Life  is  a  Life  of  Faith  ;  for  the  Holy  Ghoft  faith,  Hencch  wets  trxr.jimi  that  hejhouU 
not  fee  deuih,  and  was  not  founds  &c.  And  tho'  the  Adminiftration  of  the  Henochian 
Life  be  fo  rarely  found  as  it  is,  and  hath  been,  and  that  the  Writing  on  it  might 
ftem  to  anticipate  and  forerun  the  difcovery  of  it,  yet  ror  the  fake  of  the  Sons  of 
Wifdom,  to  whom  only  itfliall  appertain,  it  is  anfwcred,  and  Ictfuch  be  directed. 
I.  2.  To  confider  Chrifl's  Life  in  the  Wildernefs,  who  after  his  abandoning  the 

Food  of  the  divided  Properties  in  the  third  Principle  forty  days  (being  in  the  tem- 
perature) was  then  miniftred  unto  by  Angels- 

2-  Let  it  be  confidered  that  this  was  no  Life  feparate  from  the  Elementary  BocJy, 
but  as  M'ell  it,  as  the  Eflences  of  the  Soul  remained  unchanged. 

3-  That  Hem  ch'sTime  and  Miniftration  Ihall  be  within  the  Circle  of  Time,  figni- 
fied  by  this,  that  he  lived  juft  fo  many  years  as  are  days  in  one  year. 

4'  It  (hall  be  in  and  under  the  fix  Forms  of  Nature,  not  entring  (as  fuch)  into 

the  Sabbath  as  himfelf  was,  the  fixth  Generation  only  excluding  Adam,  who- 
fhould  fo  have  generated. 

y.  The  whole  Eliences  of  the  firfl:  Principle,  and  the  whole  Elementary  Body  of 

the  third  Principle,  (remaining  really  fuch j  fliall  be  throughly  irradiated  and  pe- 
netrated by  the  fecond  Holy  Love- Principle,  yet  fo  fecrctly  ("tho'  abfolutclyj  as 
fliall  not  be  reached  by  the  outward  Eye. 

3.  But  in  This  Adminiftration  fliall  not  be  Henoch's  Tranflation,  muchlefs  the 
change  or  mutation  fpoken  of  by  the  Apoftle  Paul  3  but  they,  tho'  being  in,  fliall 
be  yet  unknown  to  the  World. 

4.  To  the  fecond  part  of  the  Queftion,  What  is  become  of  Wewoc^,  fo  alfoof 
Mofes  and  EUas  ?  I  readily  confefs  to  have  an  impulfe  and  clearnefs  to  fpeak  only 
of  Henoch  and  Eliot ,  and  concerning  them. 

Do  anfwer ;  they  are  no  farther  from  us  than  the  third"  Principle  or  Out- birth 
can  be  removed  5 1  fpeak  not  of  Mathematical  Diftance,  but  Metaphyiically  of  Prin- 
ciples; and  tho' the  Out- birth  or  Al^ral  World,  in  its  divided  depravity,  imageth 
Hell  and  Death,  blended  with  the  Divine  Powers,  yet  in  its  due  place  it  imageth 
the  iirft  and  fecond  Principles  in  fweet  Harmony,  yet  ftill  is  but  an  Image. 

S-  /Henoch  was  not  tranfmuted  or  rifen  again,  but  tranflated,  and  hath  the  third' 
Principle  in  or  on  him ;  it  is  not  as  with  the  Saints,  raifcd  at  the  period  of  the 
Sufferings  of  our  Redeemer  s  for  it  was  with  them  then  railed,  as  it  will  be  with 
us  in  the  Refurredion.  It  is  not  with  him,  as  with  Chrift  rifen  and  afcended,  but 
rather  as  with  Chrift  when  transfigured,  but  not  wholly  fo  neither;  but  he  is  in 
theAftralMan  ('without  the  r«ri4)  a  Subftaatial  Image  of  the  Spiritual  World  in 
the  Heavenly  Harmony.  ■> 

6.  Itisfaidof//e«ocfe,C7e«.  5'.24.  he  wasnot;  which  is  expounded  by  the  Holy 
Ghoft,  Heb.  i\.  $.  he  was  not  found  j  foand  nootherwife  is  it  underflood  of  him 
and  EliAf. 

7-  They  are  not  in  highcft  Exaltation,  as  thofe  who  having  laid  down  their 
Aftral  Man,  and  are  raifol,  receiving  it  again  in  the  New  Body,  cr  Chrift  s  Hea- 
venly Flefli  and  Blood,  in  the  One  Holy  Element  the  Divine  Subftarce,  whereof 
the  Aftral  World  is  the  Spring  and  Image,  which  Off  fprirgand  Image  Hendch  and 
EUas  retain,  tho'  Thaply)  in  the  higheft  Glory  the  fame  Image  is  yet  capable  of. 

8.  Therefore  wasEtioi  Miniftrarion  expefted  to  return,  as  it  did  once  in  ^chn 
the  Baptift ;  and  again  his  and  Enoch's  are  yet  to  do.  For  thus,  what  the  Lord 
Jefus  faith  of  himfelf,  is  in  this  ftate  alfo  a  fixed  Truth,  ^chn  11.  24.  Except  s. 
Corn  oflVheat  jail  into  the  grcmi  And  die,  it  remaineth  alone  i  but  if  it  die j  it  bring" 
etb  forth  much  fruit, 

CL87. 


the  1 77  Theofophick. Quefiions  Jnfivered.  1 1 5 

Q.  87.  JThatdothNozKs  Flooi  forSintypifie  and  pint  out  ? 

A.  It  points  out  the  Judgment  of  the  Great  Day :  ( I .) 

1.  That  (hall  be  (as  the  other  was)  inevfTable.  r  jj    , 

2.  That  Day,  after  many  Warnings  through  all  Ages,  fliall  yet  come  luddenly, 
even  as  the  Deluge  after  1 00  years  premonition  came  as  a  fur  prize. 

3  That  Day  ftall  haften  and  be  (horten'd,  even  as  -he  Other  was  promiled  to 
be  forborn  I  io  years,  came  m  the  one  hundredth  y car  afccr. 

4  There  fiiall  be  as  lafe  a  Deliverance  to  all  the  Children  of  tne  Faith  otHoAb  by 
the  Antitype  of  the  Ark,  as  was  the  Ark  to  Hoih  and  thole  with  hirn. 

<  The  True  Ark  of  the  Covenant  having  the  firft,  fecond  and  third  Principle, 
compofing  and  eftiblifliing  one  Eternal  Power  or  Heavenly  World,  is  typihed  by 
the  firft,  fecond  and  third  Stories  of  No^fc's  Ark.  ,-    j      c 

This  World  will  be  much  Jefs  excufable  than  that  was,  among  a  multitude  ot 
rnftan  -es  producible  in  this  j  that  the  Judgment  to  come  is  News  to  few,  nor  hath 
been,  as  appears  by  this,  that  tho'  in  the  firft  publifhing  the  Gofpelto  the  Gen- 
tiles many 'laughed  at  the  News  of  the  Refurreftion,  yet  find  we  none  fo  domg  ac 
the  Judgment  to  come.  Nevcrthelcfs  how  few  enquire  for  the  Ark  j  whereas  in 
the  firft  World,  the  Deluge  could  not  be  foreknown  but  by  believing  the  one 

°"i^  It^figurcs  Fallen  Man  as  followeth  j  i.  It  points  out,  That  by  Mati's  depar-       (2.) 
ture  from  the  Order  wherein  he  was  fet,  his  Out- birth  over-maftered  him,  as 
did  thofe  Waters  overwhelm  all.         '  r   n    /- ,     a-  1  ■      -» 

1.  As  Waters,  whereof  fome  are  fwcet,  others  bitter,  frelh,  fait,  ftinking  or 
poifonous,  make  all  one  Flood ;  fo  all  the  Properties,  when  fcparate,  though  va- 
rious in  themfelves,  make  up  one  uncleannefs. 

3.  It  figures  the  Univetfality  of  Man's  Apoftacy,  leaving  no  Man,  nor  any  part 
of  Man  exempt  fromthe  general  Ccnfufion,  like  that  of  the  Flood. 

Q.  88.  vrhat  d«th  Noah'j  Vrunkenrefsfgnifieyby  re  afon  whereof  he  cur  fed  hk  Son  Ham? 

j4  I  NoAh  reprefented  Adam  feveral  ways,  particularly  as  he  was  the  beginner 
of  the  Second  World  or  Monarchy,  as  Adim  was  of  the  Firft.  Again,  Record  is 
made  of  the  Naties  of  but  three  Sons  of  Adsm  ;  (yii-)  Cdin,  Abel  and  i^ef*,  where- 
of one  (-yit)  ^^^^  only  bare  the  Image  of  the  Apoftacy.  Nw^had  alio  three 
Sons,  whereof  mm  only  bare  the  fame  Curfed  Image.  ,  -    ■^-  • 

2.  A^am  Lufted  after  This  Worlds  Property,  thereby  fallirgfrom  his  Dmne 
Underf'andinp,  Creating,  Gratifying,  or  Living  in  the  Senfual  Image,  which  is  fig- 
niffed  by  Noiib's  Drunkennefs,  which  clouded  his  Holy  Image,  and  uncovered  his 
Shame  and  Brutifli  Image,  which  is  fo  evident  as  needs  no  enlargement. 

2  HAm  was  curfed,  for  he  was  the  Figure  of  Introduced  Beflialiq'.  whereunta 
the  Curfe  was  annexed ;  This  was  That  Falfe  Luft  taking  pleafurs  m  Shameful 
Nakednefs ;  therefore  of  Him  came  the  filthy,  and  more  than  beaftly  Sodomites, 
and  the  vile  brutiihCanar.ites  whom  TcjIjMifedcftroycd.  r--    j 

4.  But  //^wi'sadmiflion  into  the  Ark  (hews,  that  the  very  Mocking- Ipirited  men 
are  not  of  purpole  reprobated,  but  Salvation  is  tendrcd  them. 

The  farther  Anfwer  is  referr'd  to  the  5  4th  Chapter  of  the  MyjUrium  Magmtm,  &c. 

Q,  89.  U^it  h  the  Tower  of  Babel ;  arti  wherefore  were  the  Speeches  there  altered  ? 
A.  r.  TheTowcrof  B^k/,  is  Fallen  Man's  Confidence,  his  Home  and  his  De- 
fence :  Yet  is  a  miilake  having  no  Foundation  but  one  continued  Cheat  3  for  whilft 

Adan 


ii6  The  ijj  theofofhtch^Queflicns  Anfvpered, 

Adam  fiood  in  the  Temperaturj:,  he  needed  no  Tower ;  for  himfelf  in  God  wss  a 
Urong  Tower,  ftancing  as  the  Image  and  in  the  Might  ofali  the  three  Principles 
and  Harmony  of  all  the  feven  Properties. 

2.  But  when  Man  had  run  into  the  multiplicity  Of  the  divided  Properties,  the 
Holy  United  Powers  could  no  longer  be  imaged  by  him,  as  a  Branch  cut  off  a 
Tree  retains  a  little  of  the  worfer  part,  but  nothing  of  the  vigour  of  the  Tree. 
He  became  a  degenerate  Plant,  and  was  like  a  City  infef^ed  with  Inteftinc  Fatal 
Broils,  lb  that  it  can  hold  no  commerce  abroad,  or  like  a  man  diftrafled,  who 
cannot  advifc  nor  be  advifed,  being  a  ftranger  to  himfelf  as  well  as  to  common 
Prudence, 

3.  For  Man  having  pafTed  from  the  Unity  into  Self,  became  a  God  to  himfelf, 
and  fo  there  were  as  many  Gods  as  Nations,  as  Families,  yea  as  Men :  Then  could 
they  no  more  fpeak  the  One  Language,  than  abide  fteddy  in  One  Power,  whereof 
they  had  deprived  themfelves. 

4.  Therefore  was  the  One  Language  confounded  into  many,  as  One  United 
Power  wasdiftraded  into  many  feeble  ones.  But  to  fhew  what  the  One  Lan- 
guage was,  and  the  poflibility,  or  impoflibility,  or  reiloring  it,  and  way  how,  can- 
cot  come  under  the  prefcat  Queftion,  but  falls  of  its  own  accord  under  the 
i4f,  1^6,  and  firii  part  of  the  1+7  Queflions,  whoever  God  fhall  enable  to 
arrive  at  their  folution. 

Q.  90.  WTpot  vfiof  the  Covenaitt  of  or  with  Abraham  concerning  the  Blejpng^  and  alfa 
the  Circumcifion  ?  IFh^t  doth  that  fignifie  ? 

A.  I  It  was  not  a  Litteral  or  Verbal  llipulation  as  the  Covenants  amongft 
Men  are,  and  as  we  are  too  apt  to  conceit  and  deem  it.  Yet  is  it  the  fubjed  of 
many,  and  in  fome  refpedls  of  all  the  holy  words  and  writings  imparted  to  us. 

^.  It  is  the  again  ir.kindled  holy  powder  of  the  Eternal  Divine  World,  which  wai 
ingrafted  and  infpoken  into  the  darkened  Souls  of  Adam  and  Eve  j  creating  peace 
and  order  there,,  as  the  Light  had  done  in.  the  Chaos  in  order  to  the  Creation  of 
the  Out  birth  er  World,figured  by  t'le  Tinfture  which  tranfmuteth  and  innoHeth 
bafe  Metals  to  Gold:  And  as  the  holy  Fire  inflamed  the  Sacrifices,  the  Infpoken 
I-  4?.  6.  Gj-acefeton  Fire  Mans  cold  Affctflionsj  for  he  was  given  to  that  end  *  as  a  Co- 
venant to  the  people. 

3.  This  was  the  Holy  Seed  fowed  into  the  Light  of  the  Life  of  Adam  and  Eve , 
which  was  their  Salvation :  Yet  pointing  to  and  being  the  Lord  Jefus  Chrift,  who 
was,  and  is,  and  is  to  come,  yefterday,  today,  and  for  ever^  but  at  the  time  of 
the  limit  of  the  Covenant  took  Fiefli- 

4.  Thisaccordingto  the  Fjefli  wasto  defcend  and  be  in  one  line  only  from  Adjtm 
to  Seth,  thence  to  Scm^  Abraham,  and  Tribe  of  ^udah,  and  took  the  Womans 
Seed  in  the  Virgin  3/</ry.  .  ^ 

J.  But  according  to  the  Spirit  and  Divine  Life  (  wherewith,  and  by  which  it 
was  in  the  fulnefs  of  time  begotten  )  it  was  not  only  in  that  Line,  but  in  every 
of  Adam's  Children  as  an  Ingrafted  Word,  as  truely  in  Cain  and  in  his  Race,  as  in 
Seth  and  in  his  Race. 

6  This  was  grieved  at  the  Heart,  by  the  old  WorId,'vexed  by  the  Ifraelites  in  the 
Wildcrnefs,  and  (  as  Gods  formed  Word  )  is  his  wimcls  in  Men,  judging  and  im- 
portuning from  Age  to  Age.  This,  like  the  fmail  Grain  of  Muftard-fecd,  grows 
up  to  fuch  a  Tree  as  whofe  top  rcacheth  Heaven. 

7.  This  was  the  Covenant  and  Bieffins  given  ^6r<«j^rfw,  and  with  rcfpciS  to  the 
Union  it  hath  with  rfie  Son  of  God,  was  both  the  Food  of  Adam's  Soul,  and  of  A- 
braham's  Faith,  and  the  Author  of  his  Faith  and  Confidence. 

8.  And 


the  1 77  Hheofophick.  Queftions  Anfrvered,  1 1 T 

8.  And  now  being  come  to  the  Circumcifion,  having  fet  a  Law  tomv  felf  Co  a- 
void  repetitions  (  all  I  can  )  do  refer  to  the  8th  and  jth  Soflions  of  that  (hort 
Traft  caird.  [  Confidirations  en  the  Scope  of  J.  Behmen  ]  compared  with  the  41ft 
Chap,  of  the  Mrfterium  Magrum^  {%  faid  to  be  Epitomized  or  Abndged  in  the  Book 
of  Extrafls,  in  every  of  which  it  is  fo  largely  opened,  that  to  touch  it  here  would 
be  Tautology  and  fupcrfluous  recitals. 

Q.  91.  H^hut  Figure  it  the  it^ruHion  of  Sodom  ani  Gomorrah?  Hovf  xvm  it 
eftHed  ? 

J.  I.  The  deffru6lion  of  5*oi/ow,  &c.  is  the  Figure  of  the  dcftniftion  of  Bahti, 
fcmetimes  call'd  the  Antichnft,  fometimes  the  Whore,  fometimcs  the  Man  of 
Sin  5  a  Man  for  his  daring  Courage,  a  Whore  for  Unfaithfulnefs  and  Impudence. 
And  thefc  do  figure  5o</o;n,  &c.  r    )  1  2.  a 

2.  I.  In  their  State  and  Grandeur,     i.  In  their  Sin.    3.  In  their  Down-  ^^'^    •   '  it 
fal. 

Their  State  conlif^ed,  r.  In  their  Opulence  being  richly  perfeflly  Scituated, 
thus  do  Buhykn,  Antichrift,  and  the  Whore  covet  and  poflcis  the  Fat  of  the 
-Earth. 

1.  Their  State  and  Grandeur  j  Sod.om,  &c.  were  Cities,  Royal  Cities,  having 
Kings  and  Pomp. 

3.  In  their  fecurity  by  their  numbers  as  Cities  in  a  well  watered  Land. 

Like  thefecond,  thus  doth  Antichrift  ally  it  felf  by  Policy  to  Chief  Magiftracy. 
Like  the  third,  thus  doth  Antichrift  eflabliih  her  felf  by  outward  force. 

3.  In  their  Sin  j  i'f^fow's  Sins  were,    i.  Pride,    z.  Fulnefs  of  Bread.    3.  Idle-  (i.)  i.  i,  ii 
nefs. 

Thus  Babylon  and  the  Whore  is  faid  to  be  in  Scarlet,  with  a  Golden  Cup  in  her 
Hand,  not  got  by  Induftry,  but  already  in  her  Hand.  And  is  diftinguiihable  and 
an  Enmity  with  the  Servants  of  Chnftj  for,  i.  Chrifts  Servants  are  like  their 
Lord,  humbled  to  the  Earth.  2.  If  not  poor  outwardly  as  for  the  moft  part  they 
are,  yet  are  always  as  having  nothing.  ?.  Not  Idle  j  for  they  are  working  out 
their  own  Salvation  with  fear  and  trembling. 

4.  In  their  Downfal,  fudden  and  tnexpeded,  Sodorns  was  not  in  the  (ilence      (sO    ^- 
and  horrors  of  the  Night  Seafon,  but  when  the  rifen  Sun  had  renewed  their  hopes 

of  Safety.    Thus  is  it  laid  of  fi^f^/wj,  whofaid  IfitasaC^ueen.  (s'c  in  one  hour  Rtv.  iS.  17. 
ishsv,  (s'c.    2.  That  5'i>i(?i»i's  Ruine  was  immediately  from  above.    Thus  the  A-  2. 

poftle  faith  of  Antichrift  \  Whom  the  Lord  (hall  defiroy  by  the  Spirit  of  kis  Mouth  2  thef.  2.8. 
and  Brightnefs  of  his  coming.    Therefore  {hall  Bihylon  fall  irrcPiftibly. 

?.  The  Fallof  5oiOT«  was  total,  firal  and  irrecoverable  or  irreparable,  in  every  3. 

of  which  it  figures  Antichrift  ,  for  to  exprefs  it  it's  faid  that  a  Mighty  Angel  took 
up  a  great  Stone  like  a  Mi  ftone,  and  caft  it  into  the  Sea,  faying,  thus  with  violence  R''"-  1 8.  x  r . 
ihallthe  great  City  Bjbylon  be  thrown  down,  and  fhall  be  found  no  more  at  all.  Rev.  z8.  4. 
4.  Inthcfallof  Antichrift  thofe  that  Mil  come  out  of  her  fhall  be  received  j  fi-      4. 
gured  by  the  efcape  of  Lor  and  his  two  Da  ighters,  as  faith  the  Holy  Ghoft,  Come 
oat  of  her  my  people,  that  ye  partake  not  of  her  fire,  nor  receive  of  her  Plagues. 
Thus  Antichrift  and  Babd  might  well  and  fitly  be  call'd  Spiritually  Sedom  znd  E- 

gyp*' 

y.  Tothefecnd  rart<rftheQucftioo,  (w>.)HowitwasefFeded  ?  It's  anfwer'd, 

1.  NotbytheHellifli  Fire,  for  the  Fuel  arid  Matter  of  thrat  Fire  muft  be  Eternal.  i,  2. 

2.  Not  by  the  Fire  which  Ihall  fweep  and  reduce  the  Out- birth  to  it  firft  princi-  By  rvhizt  it 
pics  before  the  Ja(l  Judgment  3  for  tj^t  woiiid  have  diilijlv'd  the  Elements.  >r*j  na  ejft  ff- 

6.  But 


ri"B  T^^  177  TheofophkkQueflions  Jnfwered. 

^JlffliU    r  ^'  ButitwasefFcftedby  the  fiagrat  of  the  Elementary  Fire,  which  was  fully 
'''  "^^'   luflicient  to  execute  Divine  Vengeance  on  the  Elementary  part  ofSoiomt  &c. 

<^  92.  JV/jerefore  did  Lot's  Wife  become  a  PiUar  «/  Salt,  how  U  it  to  be  under' 

fiood  ? 

A.  I.  Foradreadfulwarningtoallfucceeding  times,  of  the  effefl  of  Covetouf- 
nefs.  We  are  not  to  be  trufted  with  the  World  till  we  are  dead  to  it,  as  ?iul  faith 
he  was,  then,  as  tho' two  dead  Bodies  come  not  of  their  own  accord  one  to  the 
other,  they  may  be  brought  together,  but  they  embrace  not  each  other,  and  being 
parted  again,  grieve  not. 

2.  Man  is  what  he  wills  i  for  the  Magical  power  of  the  Will  efpeciailyif  it  be 
ftrengthened  by  the  Aftral  Spirit,  is  (by  far)  an  over-match  to  the  Elementary, 
as  is  the  Eternal  Soul  to  the  Aftral,  now,  and  efpecially  afcer  dying  of  the  Body. 
Therefore  when  Adum  and  Eve's  will  were  gone  into  the  Out-birth  of  the  third 
principle  the  Lord  tells  him,  Duft  thou  art. 
Lu\e  17.  37,  3-  ^of's  Wife  looking  back  was  a  captivating  herfelf  again,  fo  direftly  againfl 
Gods  goodnefs  and  Mercy,  that  it  is  faid,  Remember  Lot's  Wife  :  And  is  a  figure 
of  all  Apofcates  \  like  thofe  Ifraelita  after  the  Bibylonijh  Captivity,  who  returned 
to  E^ypt  to  their  own  deftrudion. 

4.  Thus  thofe  who  in  their  fimplicity  are  come  a  little  way  out  of  the  Antcihri- 
ftian  Yoak  and  Cheats,  yet  fuffenng  themfelves  to  be  drawn  back  by  the  advan- 
tages of  this  World  are  near  Lois  Wife's  condition :  So  the  Ifraelites  longed  for  the 
Flelh-pots :  And  Demos  and  ^udas  drew  back  to  perdition. 

Q-  93.  Wherefore  diithe  DMghters  of  Lot  lyevpith  their  Father,  and  fir fi  nude  him 
•Thrunfi^  that  they  might  be  with  Child  bf  their  Father  j  whence  arofe  two  Potent  Nations  i 
what  doth  this  Figure  figni fie  ? 

A.  Such  as  can  fee  no  more  in  Noah's  Drunkennefs  than  what  the  Letter  re- 
corded, norinthisof  Lotbutthe  Inccft,  (s'c  would  make  the  Holy  Scripture  to 
be  only  a  bare  Narrative  like  other  common  Hiftories. 

1.  But  the  figure  of  Lo?  (hews  how  ^^<zw  (and  in  him  we  all^  went  out  of  the 
Paradifical  order  into  the  Bcftialicy  of  the  Out- birth:  whereby  we  were  over- 
whelmed and  as  one  drunk,  and  hath  made  his  and  our  propagation  fo  far  eftrang- 
ed  from  the  Divine  purity  in  which  Adam  before  the  dividing  of  the  Tinfturcs 
Ihould  have  propagated  his  holy  Race,  as  may  be  beft  figurd  by  inordinate,  in- 
ceftious,  Beftial  Luft. 

2.  And  wheteas  this  came  in  his  fleep,  fhews  the  fleep  of  >ii4w,  and  our 'death, 
neither  of  which  {hould  have  been, had  the  Divine  order  been  obferved. 

3.  Again,  asof  this  came  two  potent  Nations,  Afoaft  and  Ammon,  we  fee  how 
near  ofKin  the  fain,  impure,  inceftuous,  baftard  brood  of  fain  Mankind  are  to 
the  holy  Seed  the  Lord  Incarnate ;  for  Ut  was  Ahrms  Brother  Ha-rans  Son, 
fo  they  were  of  Confanguinity  as  betwixt  Abraham  the  Man  of  the  Covenant, 
and  Lot  the  Figure  of  the  Lords  facred  ones  and  redeemed,  of  whom  came  thefe 
Inceftuous  produdions. 

4.  For  AmmonzaA  Moab  were  not  fo  forreign  to  Ijrael  but  that  God  commend- 
ed to  them  the  care  of  his  people  to  be  their  covert  trom  the  fpoilerifi  requital  of 
Abraham's  refcuing  Lot  from  the  four  Kings. 

y.  This  opcnetha  Door  of  hope  to  all  the  fain  Mankind  tho'  in  Adam  finfuUy 
conceived  as  IJ^v/ii  confefTcth,  yet  the  Covenant  placeth  it  felf  in  and  near  unto 
us,  (v/^0  in  our  Souls  and  the  Lord  himfelf  humbled  himfelf  co  become  our  Bro- 
ther. 6.  And 


Tihe  1 77  theofophick^  Queflions  Anfmred.  i  jp 

€.  Andkftly,  Whereas  the  two  Daughters  of  Lo<  did  this  to  prefcrve  a  holy 
Seed  of  their  Father,  which  was  but  an  impure  BaftardSced,  thereby  they  figured 
Eve,  who  thought  her  firft- born  had  been  the  holypromifcd  Seed,  faying,  I  have 
got  a  Man  the  Lord,  which  was  Cain  the  accurfed  Seed. 

Q.  94  jVhdt  doth  the  figure  of  lAo^tspgnifiethAt  he  mufi  he  drawn  out  of  the  River 
or  laJieofffater,  anibeprefervedtofuch  a  great  Office  ?  The  Sixth  Grand  Diftribu- 
tion. 

J.  1.  What  can  figure  the  wretchcdnefs,  mifery  and  helplefs  ffate  of  all  fain 
Mams  woful  Offspring  more  to  the  Life  than  Mofes  lying  in  an  Ark  of  Bulrufties 
amorgft  the  Flags  in  theKiver  Nilus  :  Where  neither  his  Father  or  Mother  after 
they  had  hidden  him  three  Months  could  better  provide  for  him. 

2.  To  an  Infant  caft  out  in  the  Green  Field  v/zs  even  ^erufalem  compared,  but 
this  figure  was  fomethingmore,  for  the  Field  will  fupport  the  Body,  but  not  the 
Water  without  an  Ark.  The  Earth  alfo  hath  befides  Men,  feveral  Creatures  that 
may  (hew  kindnefs  to  ati  out- caft  Infant,  but  the  Water  hach  none,  alfo  that  Ri- 
ver wantcth  not  devouring  Creatures. 

He  was  fentenc'd  to  die  as  foon  as  he  was  born,  his  very  Exiftence  was  a  Capi- 
tal Crime. 

3.  The  figure  thus  confidered  hath  thefc  exprefs  fignifications,  vi^.    i.  Mcfes  i« 
his  fo  forlorn  Eftate,  is  the  true  circumftance  of  every  Child  of  .^i^OT.    2.  Amram  2. 
a,nd^Oi-hebed,  are  Adam  and  Eve.    i.  Pharaoh,  Godsi^eveveJnUice.    ^.Pharaoh's  3.    4. 
Daughter,  the  Divine  Virgin  Sophia.     5.  Her  Maid  Servant  the  Infpoken  Grace  5. 

in  us,  and  outwardly  the  Prophets,  Apoftlcs  and  Preachers  of  Righteoufnefs. 

6.  The  ArkofBulrufhes,  all  the  conveniences  our  firft  Parents  could  leave  us.      ^' 

7.  The  Sifter  of  Ar<j/ex,  our  dearly  aftcfflionate  Guardian  Angel.    8    The  River,      7-    ?• 
the  diflblution  and  mortality  of  our  Aftral  and  Elementary  Man.    9.  The  devour-      9* 
ing  Crocodiles  the  Evil  Angels.    10.  His  being  drawn  out,  faved,  nurfed  and  ho-      '°' 
nourcd,  the  Regeneration. 

4.  The  figure  tells  us  that  all  Perfons  and  Nations,  ^erufalem  as  others,  are  by 
the  heavy  Fall  as  wretchedly  helplefs  in  as  abfolute  peril,  and  ofthemlelves  as  ig- 
norant of  the  fame  as  was  that  out  caft  Infant:  With  this  grand  addition,  that  as 
they  grow  in  the  wifdom  of  the  World  they  wade  deeper  into  the  miry  Flags,  are 
more  hazarded  and  fmfuUv  hardned,  till  in  a  moment  they  go  down  into  the 
Grave  as  a  prey  totheDeftroyer. 

-  y.  Virgin  Sophia  ftirs  up  the  Infpoken  Grace,  by  the  Miniftry  ^ordinarily)  of 
the  outward  publifliers  cf  the  Glad-tydings,  whereby  Man  is  carefully  nurfed, 
and  fafely  preferved  notwithftanding  the  Decree  gone  forth  againft  him  by  the 
fevere  Juftice  from  perifliing  by  the  River  or  evil  Monfters  5  the  mortality  of  our 
Aftral  andEIemen'arv  Man  from  the  Devils. 

6.  And  the  fwcct  loving bleffed  Angels  figur'd  by  the  Sifter  of  Mofes,  are  con- 
cerned Spedators  of  01  r  calamitous  frate,  and  willingly  ready  by  their  Miniftry 
to  help,  fave  and  retrieve  us.  But  all  fuch  dark  obftinate  Men  and  Women  who 
will  not  quit  their  Ark  ofPulruflies,  but  load  themfelvcs  with  the  flime,  and  be 
dcfi'ed  wirh  the  pitch  wherewrh  it  is  covered,  do  growunaftive  and  unweldy  as 
to  Divine  Works  and  ftick  falter  and  fink  deeper  into  the  filth,  becoming  an  un- 
avoidable prey  to  the  Deftrojers.Outof  which  perfwade  us,  O  Lord,  to  fuffcr  our 
felves  to  be  drawn. 

<^.  9S'  ^J  did  the  Lord  appear  to  Mofes  /«  a  fery  fiiming  Bufh  when  U  cbofe  him  ? 

Q.  A.  r. 


120  Tthe  1 77  theofophick.  Queftions  Anfvpered. 

A-  I.  It  hath  been  often  (bew'd  that  Man's  Fall  was  his  going  into  the  third 
Principle  or  Out  birth,  therefore  did  Gcd  doom  him  to  the  toiling  about  Earth  j 
which  was  by  the  Curfc  made  Barren  ;  forthefirft  Principle  meckned  and  glori- 
fied by  the  Properties  of  the  fecond,  tioth  where  it  entrcth  into  the  third  Principle 
('triumphantly)  make  icaParadile. 

1.  But  the  afflicted  Sons  of  Abraham  groan'd  under  the  toil  of  the  third  Princi- 
ple, which  they  inherited  from  Adam^  and  travel'd  to  be  deliver'd  from  the  Bon- 
dage of  it,  cr)  ing  to  God  becaufe  of  the  Rigor  of  their  Servitude ;  as  the  Poor 
where-ever  they  are  opprefled  may  do,airuring  themfelves  their  caufe  is  weighed. 

5.  In  this  needful  time  God  appears  to  Mofes,  in  the  Fire  of  the  firft,  the  Flame 
and  Luftre  of  the  fecond,  in  the  Buili  reprefenting  the  third  :  both  to  (hew  them 
what  they  had  loft,  and  that  as  the  Fire  could  burn  in  the  Bufh  without  consuming 
it  5  fo  could  the  firft  and  fecond  Principles  have  well  comifted  with  the  third,  had 
the  due  order  been  kept. 

4.  For  when  the  Harmony  was  prefcrv'd,  the  firft  with  its  four  Properties  was 
as  a  Root  to  the  whole,  the  fecond  as  a  Life  to  the  Root  and  the  whole ,  the  third 
a  Fruit  or  Verrue  of  and  in  the  whole. 

5.  Whereas  in  the  Severation  and  Diforder,  the  firft  was  a  fire  to  the  whole,  the 
fecond  only  as  an  incomprehenfible  unknown  Life  and  Witnels :  and  the  third  a 
Life  of  Vexation,  Sorrow  and  Pain,  and  leaden  with  the  Curfe. 

6.  Therefore  was  it  the  Lord  appeared  in  the  Idea  of  the  two  firft  Principles,  and 
fo  appearing  fandified  the  third,  which  was  meant  by  the  Command  that  Mofes 
{hould  put  off  his  Shoes  ;  becaufe  the  place  was  Holy  Ground. 

7.  By  the  firft  Principle  is  fignified  the  Lord's  Jealoufie  and  Zeal,  and  by  the 
fecond  his  merciful  Love  and  Pity.  Therefore  is  this  Figure  (as  are  many  others) 
repeated  over  a  thoufand  times  (from  Age  to  Age)  on  and  towards  the  Souls  of  all 
God's  ranfom'd  and  Rcdeem'd  ones. 

Q:.  96.  From  or  out  of  nf^at  Fower  did  Mofes  do  hk  JVor^s  of  wonder  before  Pharaoh  ? 

A,  I.  The  Apoftle  faith,  I  can  do  all  things  through  Chrift  that  ftrengtheneth 
me.  But  to  fhe^v  what  Power  enabled  Mofes  to  do  his  Wond*ers  5  It  muil  be 
known  whither  go  the  Groans  and  Complaints  of  the  opprelTcd  ?  It  is  anfwered, 
into  the  Principle  of  God's  fevere  Juftice,  fuch  time  as  wicked  OpprefTors  dcftroy 
and  devour  Wicked  Men  like  themfelves. 

z.  But  when  cruel  Beafts  grind  and  hunt  the  Lord'sFlock,  who  are  not  of  their 
Game  :  (though  they  alfo  have  the  Beafts  Hide  on  them>  but  return  Good  for  Evil, 
Pray  ing  for  their  Perfccutors  This  pafleth  into  the  Principle  of  fiercenefs  with 
refped  to  the  Enemy ;  but  the  Holy  World,the  Fountain  of  Grace  and  Compaffion, 
is  ftrongly  preft  upon,  with  refped  to  the  wronged  Children. 

3.  And  unlefs  the  Oppreflor  enter  into  the  Grace  Principle  by  humble,  earneft 
Repentance  5  all  his  Works,  Words,  Thoughts,  and  every  their  Agp,ravations  go 
into  a  Subftance,  and  are  treafur'd  up  fcr  God's  Judgment ,  and  then  thcfe  that 
fow  the  Wind  fihall  reap-the  Whirlwind. 

4.  And  from  the  Holy  World  is  it  faid,  I  have  feen,  I  have  feen  the  ?M£tion^(^c. 
I  have  heard,  (^c.  and  am  come  down.  So  that  Mofes  ability  lay  iv  the  Abyfs  of 
God's  Power  and  Holinefsj  that  is,  in  both  firft  and  fecond  Principles. 

f.  For  whereas  the  Avarice,  Haughtinefs,  Envy  and  Cruelty  cf  the  Driver  goes 
into  the  Treafure  of  God's  Wrath,  fo  the  Patience  of  the  Lord's  Family  poesinto 
the  Treafure  of  God's  infinite  Love- Principle,  and  Holinefs ;  as  we  therefore  reap 
Wheat  or  Cockleswhence  we  fcwed  them,  fo  is  it  here  i  ihus  Mvfes  had  Power, 
out  of  his  firft  Principle  of  awaker,ed  2cal  to  Mufter  the  fierce  <^alitics  in  the  third 

FrinciplP) 


T^e  1 77  theofophick^  Queflions  Anfvpeved.  I  z  i 

Priticiple,  and  bring  them  like  a  Vii5lorious  Army  upon  Egypt  j  and  out  of  theTrea- 
fure  of  Divine  Grace  to  vific,fecure  and  exempt  Gojhen. 

6  Yet  God  is  but  only  One  j  thus  the  fwtet  Odour  of  fragrant  Herbs,  and  the 
fumes  of  foecid  Wee  ts,  diffcre^.tly  alcend  from  one  fire  wherein  they  are  burnt. 

7.  IsitoccaUonaliy  a'-k'd,  whence  is  the  Fow-er  the  Magicians  did  their  Wonders 
by  P  It's  anfwered,  it  proceeded  out  of  the  divu'.ea  Fropeities  and  Powers  of  the 
fpoken  formed  W -rd  or  Ou?-birth,  which  the  Aacients  were  sktlfd  in  5  yet  was 
theirs  impo'eor,  when  in  competition  with  the  might  Mofes  exerted ,  for  his  was 
the  fpcaking,  furmins  Holy  Powers,  whereof  theirs  was  a  Figure  and  Reprefcn- 
tation. 

8.  But  our  Modern  Pretenders  to  Wifdom  in  Nature,  are  Men  of  WordS;  having 
neither  DnineSubftance,as  was  in  Mtfes  and  the  Prophets,  nor  true  Knowledge 
of  the  figure  or  formed  outward  Powers,  as  had  the  Antients:  but  pretending 
Divinity  .0  Umbrage  their  {hallowncfs,  do  call  God's  Power  intheOut-birthJDi- 
abolical,  ad  pretending  Philolopny  fill  their  Schools  and  Books  with  an  empty 
Sound  of  vain  wor^s,  fiftitious  and  fabulous  ;  neither  knowing  what  they  fay, 
nor  whereof  they  affirm  ;  firft  Coin  feigned  words,  then  contend  about  their 
Etymologies  J  thus 'fighting  with  a  (hadow  themfelves  give  being  to,  infteadof 
feeking  the  Spirits  of  the  Letters  of  the  Holy  Tongue,  whence  we  departed  by  our 
Confulion  at  Bibel. 

(^  97'  WoAt  figure  it  tk  Departure  or  brkigirig  fmb  cf  the  Children  of  Ifrael  citf 
cf  Egypt? 

ji.  r.  Man  exchanged  Paradifc  for  the  third  Principle  ;  the  S'ubftnnce  for  the 
figure  or  obfcure  Reprefentation  :  and  thereby  his  ( till  then  )  immortal  Body 
became  by  the  Contagion  of  the  Fruit  of  the  fame  like  the  Beaft,  an  Accident,  no 
longer  a  Subftance. 

Whereunto  was  added  a  Curfe,  that  by  toil  and  fweat  he  {hould  gather  his  fufte- 
nance  out  of  the  barren  Earth,  which  himfelf  was  near  come  to  be. 

2.  A  taft  and  earneft  figure  whereof  was  Ifrael,  whofe  Males  w^ere  either  to  be 
Drown'd  as  foon  as  Bom,  or  Vaflals  as  long  as  they  Lived ,  which  yet  was  but  a 
figure  of  the  beft  Life  Man  hath  in  this  World,  compar'd  with  that  we  departed 
from,  and  whereof  Solomon  writes  his  black  and  pale  Charaders,  that  k  is  altoge- 
ther Vanity,  and  Vanity  of  Vanities,  Vexation  of  Spirit,  and  fore  Travel. 

3.  And  whereas  God  tells  Abrtth^m  his  Seed  fliould  be  in  Bondage  400  Years,  it 
is  a  figure  that  all  Poor  Mankind  undergoeth  the  Servitude  of  Che  four  Forms  of 
the  firft  Principle,  and  the  four  divided  Elements. 

4.  And  now  the  figure  of  their  departure  out  of  Egypt  ftands  thus  j  As  Man  by 
falling  into  the  third  Principle  ftood  with  his  Aftral  Man  in  the  four  Elements, 
and  his  ^oul  in  the  four  Forms  of  the  firft  Principle,  which  cither  murthered  them 
at  firft  falling  to  them,  or  kept  in  rigorous  Vaflalage  till  laying  off  the  Body. 

f.  Out  of  which,  aferies  of  Miracles  only  could  deliver :  So  Man  can  no  more 
ranfomor  deliver  himfelf,  than  thcfe  poor  oppreflcd  ones  could  by  their  own 
Power  call  down  the  Ten  Plagues,guide  their  wav,and  divide  the  Sea  and  fordnn. 

6.  Ai.d  the  fpoiling  the  Egyptians  by  borrowing  and  bringing  awav  their  Jewels, 
fhews  that  God's  Children  fhall  carry  outof  the  place  of  thca* Captivity  i/ndcr  the 
firft  and  third  Principles,  a  Soulard  Spirit  wholly  religned  to  God,  lignified  by  the 
Jewels  of  Gold,  and  the  uintcflenceor  Divine  Tinoure  of  the  Humanity  figni- 
ficd  bv  Jewels  of  Silver,  the  Seventh  or  Ljinar  Property. 

7.  And  that  Mi^s  the  Son  of  Amrxm  of  the  Tribeof  Lfvi,one  of  their  Brethren 
(houldbechcir  Deliverer  5  hathtJwSigaificaticMi,  That  God  raifech  up  in  Man  a 

0^1  Prophet 


122  The  lyj  Theofophick^  Quefiions  Anfvpered, 

Prophet  of  his  Brethren  out  of  the  four  Forms  of  the  fii  ft  Principle,  blowing  up 
hisUjihtand  Lo^cForm,  which  is  a  fifth,  as  a  Brother  to  the  four,  who  becomes 
a  Leader,  a  Dehvcrer  as  was  Mofen. 

8  And  whereas  the  Red  Sea  was  no  other  of  its  own  Nature  but  a  hindrance 
to  them,  yet  by  Miracle  became  Defenfive  and  Inftrumental  to  their  lafety,  by 
overwhelming  their  Enemy  Pharoah,  &c.  hath  this  meaning,  thar  Man's  fragil  fleet- 
ing ,  earthy  Life  flia:l  be  diiven  out  of  the  wav  ,  as  was  the  Red  Sea  into  two 
Parts/ignifying  the  parting  of  Man's  Aftral  Spirit  from  his  Elementary  Body,giving 
open  paffage  towards  Canaan. 

9.  And  whereas  the  Sea  was  on  each  fide  a  Wall  to  them,  andfuch  a  defence  as 
over  whelmed  their  Enemies  ,  it  {hews  that  their  inward  and  outward  Enemies 
can  follow  us  no  farther  than  to  the  dividing  of  our  Aftral  and  Elementary  Man, 
but  are  there  ftop'd  and  over-whelm'd. 

10  Spiritually  alfo  was  the  Sea  and  Cloud  a  figure  of  the  Baptifm  ,  and  we 
(that  is)  our  firft  Principle  is  Buried  with  him  in  Baptifm ,  in  and  by  the  Spirit  of 
Holinels  and  Love. 

Q.  98.  Why  muft  Moies  remain  Forty  Days  upon  Mount  Sinu  j  when  God  gave  him 
the  Law} 

A.  r.   To  fignifie  a  certain  Proportion  of  time,  wherein  ^^4>»  was  in  the  tryal 

or  Vroha^  and  the  which  Mount  Sinai  was  a  figure  of  Bondage,  in  which  Adam 

I.      enthralld  himfelf  and  us  all:  which  was  often  repeated ;    As,  (i.)  By  Afo/ejre- 

2.  3.      maining  once  and  the  fecond  time  forty  days  in  the  fame  Mount.    (3.)  It  rained 

4.      forty  days,  then  came  the  Deluge.    (4.)  E\au  lived  40  years ,  then  Married  two 

$.  6,      Evil  Women,    (y.)  I\raeis  forty  Journeys  in  the  Wildernefs.    (5.)  Their  being 

7.      forty  years  there.    (7  )  Goliah's  challenging  the  Hoft  oflfrael  forty  days,and  then 

8.  p.      kiird.    (8.)  E/L'/j's  fafting  forty  days.    (9.)  Chrift  fafted  forty  days  and  was  then 

10.  II.     tempted.    (10.)  Was  forty  hours  in  the  Grave.    And,  (11.)  Was  forty  days  on 

Earth  after  His  Refurreftion. 

2.  This  forty  days  ftay  of  Mofes  once  and  again  on  Mount  Sinai  the  Mount  of 
Bondage,  as  the  Apoftle  conftrueth,  ihcws  us  that  the  whole  time  of  Man's  Life  is  a 
time  of  Straits  and  Thraldom. 

3.  And  whereas  Afo/^j  was  twice  on  that  Mount,  and  each  time  forty  days,  and 
did  neither  Eat  nor  Drink,  it  (hews  that  Mankind  was  doubly  diftreft  ;  that  is,  in 
his  Soul  by  the  four  Anguifhes  of  the  firft  Principle,  and  thereby  is  kept  as  Cain 
laid,  left  whofoever  that  meets  him  fliould  kill  him,  (vii-)  in  fear  of  Eternal  Sepa- 
ration from  God,  it's  true  Life. 

4.  And  by  the  fecond  time  of  Mofes  remaining  forty  days  on  the  Mount,is  pointed 
us  how  alfo  Man's  Body  isimpofed  on,  influenced  by,  compofed  of,  and  fubjeded 
unto  the  four  Elements  j  that  is,to  its  rigorous  heat  and  extrcam  cold,  opprcfllng 
and  fwaying  it  to  Pain,  Sorrow,  Sicknefs,  and  Mortality. 

5.  So  that  hereby  both  Soul  and  Body  arc  excluded  the  true  Food,  and  detained 
in  a  place  of  Abftinence  and  Deprivation  from  the  Paradilical  Eating  and  Drinking, 
Yfhncof  Mofes  fafting  was  a  Reprefentation. 

Q.  9 p.   What  is  the  Law  in  one  Total  Sum  ? 

A.  I.  The  Lord  Jefus  teaching  which  is  the  Firft  and  great  Commandment,faith, 
thou  Jhalt  love  the  Lord  thy  God  with  all  thy  hearty  with  all  thy  might ,  and  with  all  thy 
ftrength  ;  and  that  the  Second  was  like  to  it.  Thou  Jhalt  love  thy  Neighbour  as  thy  felfi 
and  thiit  9n  tbefe  wo  Hng  dU  thf  l<nf  and  the  Prophets :  Agaia  renewech  it,  giving  the 

New 


The  177  *theofophick^Queflions Anfrfieyed.  123 

New  Commandment,  that^oM  love  one  another -,  and  thzt  foJhaU  all  men  {now  jou 
are  my  Difciples. 

2.  And  our  Apoftle  faith,  Love  U  the  fulfiCing  of  the  Ltw.    But  feeing  the  Law  ^q„^  12.10I 
was  given  becaufe  of  Tranfgreflion ;  therefore  to  the  rcftoring  that  Love  which  is 

the  fulfilling  of  the  Law,  it  t>  neceflary  wc  know  what  kind  of  Love  our  Tranf- 
grefllon  dei-nved  us  of  5  and  how,  and  what  an  ill  Bargain  wc  made,  that  deprived 
us  of  that  Love- 

3 .  But  to  avoid  Repetition  of  things,  T  refer  to  the  4^ th..4(Jth  and  47th  Anfwers  j 
for  fhould  1  give  my  fclf  liberty  to  wade  in  this  fweet  Rtvcr,  it  would  be  a  Volume, 
and  fwell  more  vcep  and  highjtillitifllicthinrothe  Ocean  of  Eternity.where  dwells 
that  Love  which  cafis  out  Fear,  for  Fear  hath  Torment.  My  Soul,  for  ever  blefs 
the  God  of  Love,  who  hath  Pided  and  Redeemed  thee. 

Qi  100.  What  vf ere  the  Offerings  0^  Mofes?  How  win  Sin  hlmei  out  andappeafed 
through  ttefe  Offerings  ? 

A.  I.  The  79th  Anfwer  contributes  largely  to  the  Anfwerof  this,  to  which  this     (i.) 
is  rcferr'd.    It  is  further  anfwered,  That  the  legal  Sacrifices  were  of  three  grand 
forts,  v/'^.  (i.)  The  Burnt- offerings.    (2.)  The  Peace-cffcrings.    (^.}  The  Sin-     j.  j.  3; 
offerings  anfwcring  to  the  three  Principles     The  firf^,  or  Burnt  offering  cofjfifled 
of  four  Kinds,  viz.  (i.)  The  Herd-     (r.)  The  Flock,    fs.)  The  Fowls-    (4.)  The  j.  2.  3.  4. 
Meat- offerings  5  figuring  the  four  Forms  of  the  firfl  Principle.    [2.3  The  Peace-    Vj,]] 
offering,  which  was  only  of  two  Kinds,  vi^.  (\.)  The  Herd,    (z.)  The  Flocks      i.  2. 
figmfying  the  two  Tinctures  Male  and  Female,  United  by  Jefus  Chrifl  interpofing 
the  Peace  of  the  fecond  Principle.    [3.J  The  Sin-offering,  which  was  only  of  one 
Kind,  vi^.  A  Bullock  lignitying  the  third  Principle,  which  is  but  one  only,  and  that 
a  figure  of  the  inward  Spiritual  Worlds,  and  fhould  only  have  accompanied  Man 
asms  iliadowdoth. 

2.  By  thefe  three  Dif!ributions,  was  the  whole  Man,  confifling  of  Soul,  Spirit 
and  Body,offered  up ;  and  what  had  he  more  ?  It  was  therefore  accepted,  where- 
cver  heartily  done  ,  and  fincerelv  intended  i  but  the  bare  Performances  had  no 
Acceptation,  as  we  fee  by  Cains  off  rin^  but  a  coming  under  the  Lord's  reprehen- 
fion,  as  thevam  Repetitions,  and  thinking  to  be  heard  for  much  fpeaking. 

3.  Such  Offerings  the  Prophet  compares  to  the  cutting  off  a  Dog's  Head,  and  to 
Swine's  Blood.  Sincerity  without  meer  outfide  5'ervice  and  Hypocrifie  is  intima- 
ted by  the  inwards  that  were  ftricflly  charged  to  be  offered,  but  the  skin  was  the 
cfftrers  part  j  only  in  the  5'in  offering  it  was  to  be  burnt  as  the  World,  thereby 
fignified,  fhall  be- 

4.  As  for  Acceptance  it  is  plain  in  the  Epiflle  to  the  Hebrews  ,  That  it  was  im- 
pofiible  the  Blord  of  Bulls,  ^V-  fhould  do  aw  'y  fin.  But  the  Acceptation,  Valuer 
and  Vertue  was  in  the  Sacrificer's  Faith  and  Hope,  Expe(flarion  and  Affedion  to  the 
oneSacnfire,  fignified  by  the  Inccife  and  fwect  Odors  offered  on  the  golden  Al- 
tar, v  ^.  Tne  true  High  Priefl,  offering  up  Himfelf  outwardly  once  for  all ,  and 
inwardly  often  to  every  one. 

Q,  1 01.  What  is  the  Ground  of  the  PropheticdPropbefjivgs}  By  what  Knowledge  and 
Spirit  did  the  Prophets  in  the  Old  Tefiamtnt  Propheq  i 

A.  I.  In  the  Old  Teftament  the  word  Prophefie  is  not  always  reftrained  to  fu- 
ture Events,  nor  is  it  in  the  New ;  for  as  the  Prophets  Exhort  to  prefent  Duty  ,De- 
hort  from  prevailing  Sin,  and  on  Obedience  or  Rebellion  prophefie  Good  ,  or  de- 
nounce EvU :  So  in  the  New  Teftamcnt  Prophecy,  is  undcrftood  in  the  fame  fence 

{vi\') 


[3O 


124  The  lyj  Iheofophick^Queftions  Jnfwered. 

(vz J.)  to  Exhortation  and  Monition,  as  w  e  read :  or,e  ?mir.g  or  Prophefying,  e/*( 

Alio,  Hcthatprophefieth,Iechimp«ophelie  according  to  the  proper t !•'-:•  of  Faxch  * 

i.  But  trasUueftion  imending  caefly  things  to  come,  we  mii!;  r-.    There 'are 

two  forts  of  Fairs,  and  two  forts  of  true  ProphctSiviif  Firft,  toce  ci;be  thefaife- 

(i)  Tbefirfi      (i).  Th-y  are  fuch  asdo  Lying  Wonders,  and  predid  Evenrsof  Puh  i  If  and  Pri* 

/.irf  0/  Fdlfe    vate  Importance,  going  no  farther  than  into  the  imaged  formed  v*  or.i  the  occult 

Frcphets.        qualities  of  Nature  and  outward  Caufes  and  Confequents  contradcd  to  wonderful 

Good  and  Evil  life?,  into  which  Sa'-an  can  eafiiy  infinuate  himfclf. 
(z-)   The  fi'      h    (2.)  Such  as  1  ave  a  Spirit  of  Prophefie  ,  but  not  a  Spirit  of  Holinefs  •  fuch 
co7!d  fort  of    wisBaUxja,  and  luck  the  Lord  mentions,  who  (hall  fay,  L^rd,  Ur^,  mhavepra- 
Fxlfe  Pro-      P^4ei  in  thy  Nme,  &c.  And  thefe  have  their  Water  out  of  the  Fountain    but  re 
pbets.  ccive  and  keep  it  in  foul  Vcfleis.  God  is  fo  bountiful  a  Houfe-  keeper,rhat  his  Wine 

IS  given  running  over ;  fo  thatfome  falls  into  fuch  Mens  old  Bottles. 
i''3 .)  The  frft-     4-    (5  •)  The  Children  of  Wifdom,  tke  regenerated  holy  ones,  who  live  in  God 
fort  of  True     and  have  their  Names  written  in  the  Book  of  Life,  having  Divine  fenfes  opened! 
Frcphets.        Thele  Prophefies  accordi-.g  to  their  proportion  of  Faith  ;  for  Love  and  Faith  be- 
got them :  They  prophclre  of  their  own  Death,  which  comes  to  pals   for  thev  die 
daily,  they  are  Prielis  and  Prophets,  what  they  want  in  'kill  and  Power  they  have 
ri  love  to  his  Service.    Thefe.  as  Prophets  and  Priefts  iliall  have  boldnefs  m  the 
day  of  the  Lord,  which  they  w^iz  for,  being  Chi'dren  of  the  day  :  and  are  true 
Prophets,  yet  without  that  Gift  of  Prophecy  this  Quefdon  levels  at  5  and  f«  of 
thefe  it  is  faid,  the  Spirits  of  the  Prophets  are  fubj'ed  to  the  Prophets. 
(^.)  Tlfsfe-       f-    (4)   Thofe  of  the  Lord's  Holy  ones  who  are  gifted  by  the  Spirit  of  Pro- 
cond  fort  of    phecy,  lome  mere  eminently,  familiarly,  fequently,  and  as  it  were  continuallf, 
Trui; Prophets,  before  whom  the  Doors  of  the  fpiritiial  World  1;,  e  Night  and  Day  wide  open. 

6.  They  as  Watchmen  fee  theconteft  of  the  Properties,  and  what  weight  of  fin 
over-ballanceth  the  contra  ponderatm^.  Wreftlers ;  for  the  Magical  Power  of  their 
Souls  uniteth  with  the  Univerfal  as  the  Tmdlure  of  Gold  doth  with  the  Sun's 
Tindlurie,  they  as  evidently  feethe  Difpleafureofthe.Mmighty,  as  by  Man's  face 
may  his  delight  or  diflike  of  any  exrream  occurrence  be  dilcemed. 

7.  This  is  16  intimate,  that  the  Lord  faith  he  doth  nothing,  but  what  he  teL's 
or  (hews  to  his  Servants  the  Prophets.  For  as  there  is  but  one  God,  and  his  Spi- 
nt  IS  but  one,  and  that  Man  is  a  compleat  Image  of  the  whole  Almighty  God.  and 
having  the  Work  of  that  one  Spirit  begetting  in  him  the  true  Divine  fecond  Prin- 
ap.e,  he  can  as  clearly  (when  gifted  to  this  diftind  office)  hear  and  fee  the  Power 
whence  iimfelf  and  all  things  are,  as  a  Glafscan  refled  a  Face  5  for  all  lyes  in 
himlelf,  though  (likQHa.gar)  we  fee  not  the  Fountain,  till  God's  Angel  fhew  it 
though  it  be  fas  that j  in  and  before  us.  ' 

For  fuch  a  Man  is  as  a  well-tun'd  Mufical  Inftrument,  the  Sounds  are  all  diftind 
ready  when  ever  the  Spirit  of  God  fliall  play  on  it.  And  the  fimile  iutes  well,  for 
Man  s  original  Nunlbers  and  Meafures  anfwer  exadly  to  the  Number  of  the  Notes 
in  Mufick,  which  are  3  and  7,  and  no:  one  more  or  lefs  j  and  this  Harmony  is  fic- 
mhed  in  the  Harp,  Organ,  (^c.  ufed  in  the  legal  Adminiftration. 

9-  And  as  Men  are  affeded  with  the  elevatmg  of  the  Airs  to  Delight,  and  with 
the  lolemnitv  mto  ferioufnefs,  with  the  harftinefs  into  regret ,  and  with  the  folid 
compofure  mto  cxcefs  of  Melancholy  ,  fo  ought  all  to  be  with  the  Lord's  Voice  in 
his  Prophets, 

ro.  To  fuch  it  is  Ihewn  many  times  what  time,  place,  manner  and  other  dr- 
cumftances  may  fitly  hide  the  Lord's  redeemed  ones,  if  the  Decree  be  not  gone 
forth,  for  they  fee  where,  when,  and  how  the  Deftrover  comes  j  by  which  fuch 
may  efcape,  who  are  not  to  witnefi  hy  their  Blood,  and  be  Crown'd  with  Mar- 
tyrdom. 


II.  Some 


the  1 77  theofo^hkk.  Quefiions  Anfwered,  125 

II.  Some  bave  been  Leaders,  asMofes  ;  Deliverers  and  Judges,  as  Samuel^  Sic. 
And  as  a  figure  of  the  Heavenly  Worlds  concurrence  and  afliftance  to  the  Magi- 
cal Vertue  of  the  faithful  Soul  was  the  Oracle  near  the  Mercy  5eat,  the  Urim  and 
Thuinmim,Epho(i,«3rc. 

Some  have  been  Prophets  for  more  private  and  particular  Occafionsj  as 
Agahm^  &c. 

1 1.  We  are  farther  to  know,  he  that  liveth  the  Life  of  Jefus  Chrift,  lives  at  the 
Fountain  of  Wiidom,  having  all  the  Principles  and  Properties  in  due  fubordina- 
tionto  the  Divine  Life  s  whertby  he  knows  God,  the  Creation,  Heavenly,  Hellifh, 
the  Out-world  and  Himfelf. 

13.  Yet:  all  this  in  part  J  he  comprehends  not  that  wherewith  himfelf  is  com- 
prehended, he  leech  a  part  of  every  thing,  but  not  the  whole  of  any  part.  As  a 
Mathematician  hath  a  true  difiinifl  knowledge  of  both  Globes  which  he  can  ^e- 
Icribe  and  meafure,  while  yet  he  knoweth  not  fully  that  fpot  of  Earth  whereon 
his  Feet  tread. 

14.  And  though  the  Natural  Philofopher  penetrateth  much  farther,  and  the    '^ 
Divine  Philofopher  deepeft  of  all ;  yet  how  little  a  part  know  wc  of  him  even  of 
things  exiflent  5  how  much  Ids  of  Futurities  ? 

If.  AndifPiWie/  heard  the  Angel  praying,  How  long  wilt  thou  not  have  Ccmpaf- 
fion  on  Jerufalem,  againft  whom  thou  haft  had  Indignation  thefe  thretfcore  ard  tenyears  ? 
and  if  the  Lord  Jefus  faid,  of  that  day  and  hour  knovfetb  no  man^  no  not  the  Son  3  which 
I  fabmiflively  underftand  to  be  meant  thus,  (vix) 

1 6.  Not  the  Son  as  he  is  the  opened  Treaiure  of  Grace  and  Love  of  the  fecond 
Principle  5  but  the  Father,  that  is,  as  he  is  the  fecret  Treafure  of  the  Jufticeand 
Vengeance  of  the  firft  Principle.  How  very  little  and  poor,  is  the  utmoft,  fain 
Man's  Race  can  attain  ? 

17  But  hence  we  difcern  that  the  Knowledge  and  Spirit  whence  the  Prophets 
in  the  Old  Tedament  did  Prophefie  Good,  was  by  the  Spirit  in  them  opening  thofc 
things  out  of  the  fecond  Principle  5  and  the  Spirit  and  Knowledge  whence  the  Pro- 
phets either  brought  Evil  Denunciations,  which  fhould  fucceed ,  was  out  of  the 
firft  wrath  Principle,  or  by  which  they  call'd  down  immediate  Evil,  as  Eliab  the 
Fire,  was  the  fame. 

18.  But  that  it  might  not  as  a  Coal  bum  the  hand  of  the  Bearer,  it  was  wrapt 
up  in  the  Prophets  holy  Divine  fecond  Ppinciple. 

1 9.  For  as  it  is  hard  for  a  Captain  who  hath  Pcrfonal  Enemies  in  the  adverfe 
Camp  to  carry  on  his  Force  vigoroufly,  and  at  the  fame  time  purfuing  his  Succefs, 
wholly  lav  afide  the  Sentiments  of  all  perfonal  private  Wrongs :  fo  is  it  hard  for 
a  Prophet  to  bring  the  Turba  on  others,  without  his  own  entring  into  it,  either 
before,  in,  or  after  the  ftroak.  How  needful  is  it  therefore  that  finful  men  fliould 
be  inhibited  to  revenge  themfelves  ? 

Q^  102.  Miat  K  Chrift  tfwhom  the  Prophets  Prophefed  in  the  Old  Teftamem  ?  The 
Seventh  grand  Dift-ibution? 

A.  According  to  the  conflant  defign  of  avoiding  Repetitions .  the  Anfwer  of 
this  Queiiicn  is  rererr  d  to  the  review  and  perutal  of  the  75th,  8  ift,  and  90th  An- 
fwers  which  laid  tc^e^her,  areacompleat  Anfwer  to  the  prefent  Queftion,  ac- 
cording to  what  1  have  attaai'd. 

Q:  103.  ff'hatrvi;^  ]ohn  BxptiftiChriH's  forerunner} 

A.  I.  The  Lord  faith  of  him ,  That  among  them  that  are  Born  of  WoT.er; 

there 


126  Ithe  1 77  HheofopUck.  Queflionf  Anfwere^, 

there  hath  not  rilena  greater  Prophet  than  ^obn  the  Baptift  j  that  is,  in  the  Fa^ 
ther's  firft  Adminiftration ;  ncverthelefs  ,  he  that  U  leaft  in  the  l^ingdom  of  Godt  ft 
greater  than  he ;  that  is,  in  the  more  clear  day  and  Manifeflation  of  Chrift. 
Mai.  4.  f,g.  2,-  The  Lord  faith  a'fo  of  him,  Thh  h  Elias  which  rsof  for  to  come ;  as  faith  the  Pro- 
Ifai.^o.  3.  Phct,  I  vfili  fend  you  Elijah  the  Prophet,  &c.  And  Ifaiah  faith  ,  The  Foice  of  him  that 
crijtbinthe  JVildtrnefs  ^  Prepare  ye  the  way  of  the  Lord,  &c.  The  fame  iaith  ^ohn 
of  himfe  f. 

Lee  ic  be  faid,  What  is  the  Voice  that  crieth,  and  what  the  Wildernefs  wherein 

he  criech  ?  And  the  Q^uedion  lyetn  open. 

I.         ?•     I.  The  Voice  IS  not  properly  the  Voice  of  Jefus  Chrift ;  for  this  was  Pre- 

a.      paratoryto  his  comfrig.     2   Nor  was  it  t  e  Voice  properly  of  the  Holy  Ghoftj 

3.      for  his  Adminiftration  fucceered  that  of '  I'nft's     3.  Ncr  a  bare  Human  Voice  j 

for  fo  much  Power  and  Convidlion  was  m  it,  that  all  men  acknowledged  him  a 

Prophet ;  and  his  Baptifm  not  of  Me  i  but  from  Heaven. 

4.  The  Wildernefs  was  not  of  Earth,  R.-cks  and  wild  Beaftsj  forfuchare  not 
prepared  for  Chrift  :  But  Man  ftray'd  out  of  the  Garden,  is  the  Wildernefs  here 
n-.cant,  that  was  cried  in  and  unto,  to  rej^ents  becaufe  of  the  near  approach  of 
the  Kingdom  of  Heaven. 

J".  The  Voice  crying  in  the  Wildernefs  is  the  Father's  drawing  j  as  faith  the  Lord 
Jcfus  Chrift,  Mo  man  ccmetb  to  me  except  the  Fa  her  draw  him. 

C.  Elias  in  the  Spirit  of  Zeal  is  ^ohn  the  Baptift  s  Antitype,  figuring  fas  did 
^obn  the  Baptift  more  eminently  and  immediate'.)  j  the  Fathers  fiery  -Zeal,  in 
the  Holy  firft  Principle  j  for  Eliof  and  ^ohris  Adminiftration  was  in  the  Father's 
Property. 

7.  The  great  Confluence  of  all5^«rffi  &c.  to  his  Baptifm  (hews  theUniverfa- 
lity  of  the  Father's  Applications,  Convifti  .ns  and  Drawings. 

8.  The  reprehenfion  of  the  Scribes  and  Phariles,  calling  •  hem  Ge«er4f/oM  o/ri- 
pers^Zic.   Shews  the  F  ather's  drawings  to  Repe-'tance  to  be  not  only  general,  but 

,  particularly  in  and  to  his  refolved  and  defigned  Enemies.  Alfo  {hews  the  re- 
jeftion  of  Man's  Wifdom  and  outward  Formality ,  even  in  the  true  Religious 
Inftitutions. 

9.  Thus  the  Groans  of  Penitent  Souls,  and  Impenitent  Mens  Gripes,  the 
Mournings  of  the  one,  and  the  Stings  and  Horrors  of  the  other  ,  proceed  from 
the  Father's  condemning  Convidions  j  whereof  5oi?n  the  Baptift 's  Miniftry  and 
himfelf  IS  the  reprefentation. 

Q.  104.  What  liind.  cf  Virgin  was  Mary  (in  whom  God  became  Min)  before  Jhe 

Conceived  ? 

^«  10,  The  Virgin  Mary'wzs  of  low  Eftate  and  Degree.  Daughter  oi  Joachim 
and  Anna,  not  (as  fuch)  wholly  pure,  as  fome  feign,  but  came  from  fain  Eve. 
Much  lefs  was  fnc  the  Virgin  Sophia  3  for  the  firft  Adam  had  repudiated  himfelf 
andallhis  from  that  Heavenly  Virginity, and  gone  into  Adultery,into  Luft 

1 1.  So  that  of  ^^yj'  it  may  be  iaid  as  Davit  I  of  himfe  f  This  is  not  revtaled  to 
me  for  any  JVifdom  that  U  in  me  more  than  in  ary  fiving  Or  as  Peter  faith  of  himfelf 
and  jFo^n,  IVhylooiiye  o»»j,  as  if  by  our  Pouter  and  Holinefs  we  had  done  this,  &c. 

12.  But  though  Mary  before  (he  conceived,  was  in  Soul  and  Body  fuch  a-r- other 
Daughters  of  Exe,  who  by  the  Regeneration  were  in  the  Holy  Element.  Yet  to 
fay  what  {he  came  to  be  in,and  after  her  conccivingj  will  fall  under  the  Anf\s  ers  of 
the  two  following  Queftions. 


the  177  TheofophicJ^  Quefims  Anfvpered. 

Q^  10  §.  IVhy  mud  Mary  he  fir (i  Efpoufcdor  Betrothed  to  OW  Jofeph  hefcre  flje  Con- 
ceived of  the  Holy  Ghoji  ? 

A.  r.  An  Efpoufal  (of  the  fort  here  fignified)  is  a  fo!emn  mutual  Contr2(fi  be- 
tveen  two  of  different  Sexes,  exclufivc  of  all  others  ;  fuch  was  This  of  the  Virgin 
to ^ojeph^  athing  uluaiuiththe  Jews:  To  which  allude  both  the  Prcphet,  The 
Lo'je of  trine  Efpoufils  5  and  again  Paul,  I  haveEfpoujedycu  to  me. 

The  above  definition  hath  thefe  parts  j  (vi^.)  i.  Itmuft  he  mutual,  between 
two.  2.  Of  different  Sexes.  ?.  Exclufwe  of  ail  others.  4.  Solemn. 

2.  By  this  Efpoufal  is  figrified ;  that  the  Virgin  of  Wifdom,  the  promifed  Seed, 
was  Efpoufe  i  to  Man's  Soul.  This  Virgin  Sophia,  is  the  Tiniiure  m  the  Holy  Ele- 
ment m  Paradice ;  vi^.  the  Kol v  Ternary  or  Heavenly  Earth. 

3-  As  the  Spirit,  or  (as  feme ; -ave  call'd  it)  the  Soul  of  the  Outward  Vl^'orld,  is 
to  This  Out- world  ard  Elements  a  giving  Mind,  Senfe  and  Virtue  to  the  Creatures; 
Such  is  the  pure  Sophia  in  the  Eternal  Glorious  World.  The  Soul  and  iti  were  as 
one,  but  b)-  the  Apofta<ie  became  two. 

4.  Again,  This  Holy,  Pure  Virgin  is  Efpoufed  to  Man's  Soul  or  Fiery  Property, 
her  felf  being  cf  the  Tin(5lure  of  the  Light  World,  and  fo  were  thev  of  two  Sexes. 

J.  Alfo  This  Efpoulal  is  exclufive  of  all  others  j  for  the  Soul  muft  cleave  to  her, 
and  not  joyn  it  felf  to  the  firfl  or  third  Principles. 

6.  And  the  Solemnity  is  no  lefs  than  that  which  either  enters  the  Soul  into  tVe 
Life  Eternal  and  Love  Kingdom,  which  elfe  is  precipitated  into  the  fierce  Wra  fh. 

7.  Now  that  Mary''s  Efpoufal  fliould  precede  her  Conception  by  the  Holy  Ghjbfl, 
was, 

To  {"hew  what  Infinite  Grace  did  immediately  on  the  heavy  Fall :  For  Man  even 
ready  to  be  devoured  by  the  third  Principle,  and  to  devour  himfelf  by  his  firfl,  is 
by  this  Efpoufal  (the  Covenant  of  Grace^  flayed  from  the  AbylTal  Fall,  which 
ftop  or  betrothing  mufl  needs  be  now  or  never. 

That  it  was  only  an  Efpoufal,  and  that  before  the  aftual  Conception,  was  j  to 
fliew  that  Man  could  not  be  entru{led(at  leafl  not  yet)with  fo  ineftimable  a  value. 

To  fignifie  an  intermiflion  or  intervention  of  Time  or  Ages,  to  pafs  and  occur 
before  performance  of  what  had  been  promifed  ;  being,  as  the  Apoftle  phrafeth 
it,  the  end  5  vi^.  us  upon  whom  the  Ends  of  the  World  are  come;  as  had  faid  the 
Angel  to  Dxniel. 

To  fhew  what  avafl  diflanceMan  had  removed  himfelf,  that  his  Refloration 
muf^  be  wrought  by  traft  of  time,  as  men  creep  out  of  Chronical  Difeafes,  fothat 
the  time  of  Eipoufal  was,  as  faith  the  Apof^^e,  My  little  Children,  of  whom  I  tnvel 
in  birth  a^jinjill  Chrijl  be  formed  in  you^^  till  an  Embrio  mature  to  a  compleatnefs, 
or  a  Seed  to  be  a  Tree. 

Toattefl  the  Genealogy  of  the  Lord's  Earthy  Hum.a-ity  to  be  ofDiviJ.  For,  • 
befides  the  exprcfs,  frequent,  plain  and  full  Tefdmonies  by  the  Prophets  and 
Apofllcs  concerning  Chnfl's  Lineage,  both  Genealogies  in  ALuthero,  from  Abraham 
for  fatisf>ing  the  Jews ;  and  in  Luke^  to  Adam  for  comfort  of  the  Gentiles,  do 
pitch  on  ^ofeph^  wherein  Mary  is  included  ,  becaufe  none  married  out  of  their 
own  Tribe,  and  confequently  none  El'poufed  out  of  it- 

The  certainty  of  Mar/s Genealogy  is  demonfl;rated  only  by  her  Efpoufal  with 
^ofeph,  to  keep  humble  that  Sex,  who  being  the  divided  Tinfture^were  firflin  the 
Tranfgreffion. 

Q.  106.  How  rvdi  God  3  viz  the  JVord  made  FUJh  ?  Jf^hat  hath  he  ajfumedfrom  Man  ? 

R  A,  I. 


r. 
3- 


2  8  the  1 77  Theofophick,  Quejlions  Anf tiered, 

A.  I.  In  the  7^,  Si,  and  90  Anftters,  and  in  the  r  5- particulars  of  the  aith 
Chapter  cf  the  little  Treatifc  call'd  Gonfiierxiions.  &:.  en  the  Scope  of  Jacob  Rehmen, 
much  relating  to  the  prcfent  F.nq uiry  is  cpened.  Yet  it  fe;ms  fit  to  lav  farther  5 
(t/^)  I.  That  becaufe  Man's  goirg  into  tnc  third  Principle,  had  fubjected  him  to 
the  Mortal  B-tlial  F.elh,  m  the  Wrath  and  Curie;  if  the  Word  had  not  aflumed 
and  been  made  Fle!"h,  the  Pki.ler  had  not  bren  as  broad  as  the  Wound.  The 
Eiemeatary  parr  i  (vi^.)  that  of  the  four  Elements,  rr.u ft  for  ever  have  remained 
Cap:i\  e  \r\  Death,  and  p^ffrd  away  with  ihe  melting  and  diflblution  of  them,  into 
their  ilLcher,  without  Recolledi  :n or  Refurrdion. 

2.  At  the  fame  i.-.ftant  therefore,  of  the  Virgin  Mirfs  Conception,  the  Word 
in  or  of  the  fecond  Principle,  was  b/ the  Vehicle  or  Medium  of  the  Holy  Element 
Conceived  in  the  Light  of  her  Life,  taking  hcr's,  {vl":^.)  our  Eternal  Human  Soul 
and  Spirit,  or  Light  generated  out  of  the  Souls  Ellences,  and  both  Soul  and  Spiric 
became  as  one  in  an  Eternal  Band  with  the  Word,  like  as  the  Mafculine  and  Fe- 
mini  ne  Tindures  unite  in  ordinary  Conceptions. 

3.  In  the  fame  moment  alio,  by  the  genuine  Right  of  Nature,  as  the  Divine 
7.z<S.it  of  the  two  Principles  breath  out  the  third  Principle,  attrafling  the  Powers 
thereof  for  their  manifeftation,  and  by  the  faine  immutable  Law,  as  by  which 
common  Fire  attraifls  Air,  did  This  Holy  Divine  Conception  call  to  it  the  Afiral 
Powers  and  Spirit,  and  thofe  (for  their  AlTociaccs)  brought,  as  their  houfe  and 
clothing,  the  four  Elements,  being  of  the  like  neccflity,  as  the  Body  of  a  living 
Q-eature  follows  the  Head. 

Thus  the  Word  became  Flefh,  yet  as  incomprehenfible  not  only  to  the  FlefK, 
but  a!fo  to  the  fallen  Humane  Nature  as  the  Eternal  Soul  is  to  the  Altral,  or  as 
the-Aftral  Spirit  is  to  the  dead  Earth. 

4  But  as  truely  as  the  Eternal  Humane  Soul  and  Spirit,  the  Tin»5lure,  the  Aftral 
Soul,  the  Animal  Spirits  and  Sences,  and  the  Elementary  Body  or  Bulk  compofe 
and  form  one  Man,  fo  truely  did  the  Word  of  the  Almighty  Son  of  God  the  Vir- 
gin of  Gods  Wifdom:  the  difappeared  Image  of  the  Heavenly  Humanity  alTume 
and  unite  with  Mans  Humane  Soul,  Spirit,  and  Tinfture,  enter  alfo  into  the 
Allral  Vigor  and  Powers,  alfo  enter  and  aflame  the  Elementary  Flefh,  and  con- 
fecrat.  circumdfe  and  hallow  them  j  and  thus  become  one  pcrfeft  complcac  per- 
fon  God  and  Man. 

f.  Thede:ay  of  the  Lungs  is  hard  to  be  reftored,  becaufe  applications  thither 
are  obftrufted,  their  Porter  fo  curioufly  guards  the  entrance,  as  that  Air  only  may 
have  admifTion  ;  wherefore  the  Wall  is  fometimes  broken  by  Infcition  to  fend  in- 
Je^ions  to  the  part  impaired,  tho'  with  great  haz  ird. 

But  our  Almighty  Reftorer  hath  entred  the  whole  Man:  every  crevice  and  fecret 
cf  Soul  and  Bod'/  is  all  Superficies,  an  open  Field  at  Noon  day  to  the  Omnifcience 
of  gracious  Love. 

6.  When  my  dull  Spirits  a  little  penetrate  this  incomprehenfible  condefcention, 
my  powers  yield  up  themfelves  proftrate,  tremble  and  flame,  my  Soul  finds 
himfelfas  one  li.ing  among  the  dead;  it  hath  fome  thing  to  fay  and  do  which  it 
wants  apt  Organs  to  exprefs  and  profecute.  And  if  my  obfcure  Soul  find  him- 
felf  uncq-;ally  yoa'<cd,  w!.at  a  fcoopdid  Infini'e  Goodnefs  make  to  bear  our  griefs 
and  take  on  him  the  chaftifemeat  ofourp;ace,  be  as  a  Lamb  dumb  before  the 
Sheirers.  Yea  under  the  Msrci'.e's  Murcherers  and  Tormentors  pour  out  his 
Soul '  He  h:d  not  his  fwiet  Face  from  Ihame and  fpitting,  that  by  his  ftripes  we 
his  crael  Enemies  might  be  healed. 

Q.  I Q7.  i^^hereforc  vfould  God  become  Min  ?  couli  be  not  fo'give  MAn  his  Sins  vsltb- 
cjit  hiccming  Mxrt  ? 

A.  The 


the  I'-j'j  Theofvphick^Qjicftions  jinfircred, 

A.  The  Minds  of  Men  have  been  verv  apt  to  err  about  the  Dodrinc  of  forgiving 
fin,  thinking  it  to  be  like  verbal  Remifllons  among  Men,  or  at  a  Bar  of  Judgment. 

1.  bneparty  pretend  pofleifionofihe  Keys  of  the  Kingdom  of  Heaven  by  fuc- 
cefllon  to  Fefer,  who  himfelf  had  no  promifc  of  them  but  as  he  was  one  of  the  A- 
poldcs,  which  when  it  was  performed  was  ts  him  and  the  reft  alike:  Yet  ftill 
that  Party  plead  prcfcription,  and  faying  a  form  of  worc^s  like  a  Charm,  great 
finncrs  arc  told  they  are  pardoned,  yet  probably  by  fuch  who  arc  often  greater  fin- 
rers  than  themfelves. 

2.  Another  party  lefsgrofs  in  words,yet  nolefs  remifs  in  Praftice  and  Conver- 
fationexpe^flpardon  ofanAgeof  fins,  by  a  Death-bed  pretended  fbrrow,  and 
words  of  hope  and  confidence  in  the  Merit  of  the  Lord  Jcfus  without,  any  confor- 
mity all  their  Life  to  his  Death  and  Rcrurrcction. 

3 .  Had  the  putting  finful  Man  into  a  BleiTed  ftate  been  fo  eafie  j  Would  the  on- 
ly begotten  Son  of  God  have  taken  our  diforder'd  Souls  and  vi!c  beftial  Bodies, 
born  the  Curfe,  fulfilled  all  Righteoufnefs,  cncountred  and  been  flain  by  Death, 
ft  Ihameful  death,  pafled  through  a  Sea  of  ftrcights,  grief  and  pain,  exerted  a  Se- 
ries of  miraculous  power?  No,  No. 

4.  Man  was  eftranged  from  God,  had  loft  hi^  noble  Image,  was  partly  a  Devil, 
and  partly  a  Eeaft,  it  was  then  abfolutely  neceflary  he  (  who  alone  was  mighty 
to  fave  )  fliould  do  all  he  did :  Or  Man  was  pad  any  help,  and  all  hope  of  Refto- 
ration  and  Pardon- 

f.  Therefore  did  God  become  Man,  the  Word  was  made  Flefli  to  appeafe  the 
wrath  of  the  forms  of  the  firfi  principle,  by  inkindJing  Divine  Light  in  them, 
therewith  alfo  was  Mans  Spirit  Cwhich  was  like  a  Phantafm,  or  like  a  foolifh  Night 
Fire )  inflamed  with  Sacred  Love,  and  Mans  Aftral  and  Elementary  parts  were 
Tmdlur'd  into  a  due  Subjeftion  to  his  more  noble  part  as  they  to  the  Divine. 

6.  Thus  the  great  Captain  entred  through  Death  to  break  the  Gates  of  it,  re- 
ftoringthe  Virgin  Image  in  our  Humanity  ;  of  himfelf  he  fatth,  fohn  17.  i^.  And 
for  their  fakes  fanftifie  I  my  felf,  that  they  alfo  may  be  fandified. 

The  pardon  of  fin  produceth  a  mortifying  of  fcif,  a  rifir.g  in  a  new  Life,  a  fa- 
crificing  every  Luft,  a  Love  fickncfs  to  the  Lord,  a  War  with  the  Enemies,  a  Heart 
broken  and  melted,  a  new  tender  one  receiv'd,  this  is  true  Gofpel  forgivenefs. 

Q.   1 08.  Horv  Wii  the  uniting  cfthe  Deity  ind  Huminity  in  this  becoming  Miti  ? 

A.  I.  Gcd  Created /liiw  an  Image  of  the  whole  three  prindp^.es,  both  firft 
and  third,  fully  illuftrated  by  the  holy  fecond  principle,  yet  was  his  very  third 
principle  of  the  holy  Paradifical  Element  wherein  was  the  pure,  modcft,  chaile 
Virgin  of  Divine  Wifdom  vouchfafed  to  Manas  his  Bride. 

But  neither  is  the  Virgin,  holy  Element  nor  Paradife  God,  but  the  Virgin  is  the 
Tinfture  of  the  Light,  and  the  holy  Element  theFlelhand  Blood  of  Chrift,  whence 
was  Aiim  and  the  Angels. 

2.  Thete  things  foreknown,  way  is  made  to  anfwer  the  Divine  fecret  fought  af- 
ter in  this  Queftion,  and  rcquirech  the  Eyes  of  all  the  three  principles  as  they 
ftandin  the  Spiritual  World:  which  are  open  in  fome  meafure  in  all  the  humble 
Holy  Ones,  but  to  others  (tho  great  Proficients  in  Knowlc;'gej  if  01  0\A  AUm 
only  J  I  am  dumb,  and  theli:  things  are  idle  Speculations ;  they  are  lockt,  bolted, 
fealed. 

3.  But  to  the  Children  of  the  Kingdom  it  is  anfwer'd.  The  Deity  united  it  felf 
to  the  Humanity  in  the  holy  part  of  the  Humanity  in  every  of  the  three  princip'es, 
(that  is)  in  the  holy  Element,  where  his  third  principle  in  his  Creation  flood 
^fe  could  he  not  have  rul'd  over  the  ftderial,  had  he  not  bsen  m  their  Root  i  for 

R  I  they 


I  j  0  the  1 77  Theofophick^  Qjieftions  Anfvpered, 

they  but  Imaged  the  powers  of  the  holy  Element,  and  Eternal  Nature^  or  great 
Myflery 

4.  Wc  are  not  to  be  fo  ignorant  as  to  fuppo(^  the  Deity  toek  into  union  our 
Eeftial  part ;  for  we  fee  in  iranf  nutation  of  Metals  the  drofs  or  ruft  is  not  affciflcd 
with  the  Tinfture.  The  regenerate  new  Man  feels  while  we  are  prcfent  in  the 
Body  we  are  abfent  from  the  Lord. 

r-  The  Infinite  Deity  or  Heart  of  God  the  fecond  principle  of  Love  createth  no- 
thing, being  himfelf  the  end  of  nature,  ( 'vi^.)  as  out  of  himfclf;  for  he  is  the 
perfcfl:  Summit  of  all,  yet  doth  comprehend  all,  penetrate  all,  only  the  perverfe 
Mill  blindfolds  it  felf. 

6.  But  tho'  the  holy  Love  principle  or  Deity  createth  nothing :  As  neither  doth 
the  outward  Sun  generate  anyfubflance  out  of  its  own  pure  Body  but  furchereth 
pre-exiflent  Matter.  Yet,  becaufe  Man  had  efiranged  himfelf  both  from  ?h9 
holy  Element  and  Virgin  of  purity,  who  was  his  Irr;age,  being  the  Tmdure  of  the 
Light,  as  himfelf  was  the  exprefs  Image  of  the  Father  5  therefore  did  the  for  ever 
Bleffed  Deity  (totheEtemal  Admiration  of  humane  Nature,  and  of  the  Angeli- 
cal World  )  Unite  himfelf  in  the  holy  Element  (  which  is  his  Heavenly  Flefh  and 
Blood)  and  in  the  Virgin  of  Wifdom  ftheSpoufe  of  theSoul  j  unto  miferable, 
fal!en,  blind,  diftreifed  Humane  Nature. 

?•  Hereby  meekening  the  rage  and  diforder  of  the  darkned  Soul,  illuminating 
the  unfetled  Spirit  and  Underftanding,  and  Tinchiring  the  very  Siderial  Scul,  or 
Aftral  Spirit,  or  Man :  Extending  alfo  his  Abvfs  of  Infinite  Grace  to  the  very  Ele- 
mentary Body.  As  Aaron  s  precious  Oyl  ran  down  to  the  Hem  of  his  Vefture. 

<^.  109.  Houfi  did  Chriji  become  Born  of  Mary  ta  this  TVorli^  without  prfjudice  to  her 
Virginity  ?  Hon>  could  Jhe  after  the  Birth  remain  fiill  a  Virgin  ? 

A.  I.  This  pure  Virgin  Conception  may  fiiew  all  who  are  not  wilfully  blind, 
what  Adam's  exchange  of  pure  Virgin  Love  and  Modefty  for  Lull  ( in  the  divided 
properties  )  was, 

I  refer  to  the  5:4.  61,62,  6^,  and  6s-  Anfwers,  ftudioufly  Ihunning recitals  of 
things  written  in  any  of  them,  how  pertinent  focver  hereunto- 

z.  The  Virginity  of  Mary  remained  intire  after  the  Conception  and  Birth  of  the 

I.      Lord;     i.  For,  it  may  be  ccnfidered  that  this  moft  admirable condefcention, 

was  a  work  begun  and  perfedled  by  Infinite  Divine  Love  on '  the  one  part,  and 

holy  awe  and  profound  humility  on  the  orher ;  more  above  wanton  Lufl,  than 

do  the  Coeleftial  Rays  excel  the  foul  Kitchen  Fire,  in  purity. 

3.  Obfcurely  figured  by  feme  eminently  holy  Men,  who  were  the  Children  of 

Old  Age,  fuch  as  ifaac  and  others  a'^ter  long  barrennefs-    So  was  ^ofeph  given  to 

Rachel,  and  othe.'S  after  Wreftlirg  wich  God  by  Praver,  as  Samuel  to  Minna.  And 

^obn  theBaptift  given  to  Elix_abeth  whofeemed  to  be  proverbiallv  call'd  Barren. 

Now  in  the  holy  Parents  of  fuch  the  wantonnelsof  Fielbly  Luft  was  withered, 

which  in  theVircinMiry  had  not  been  excited. 

2-  4.  Let  it  be  confidered,  that  theaccefs  of  Increafeof  Homogeneous  Vertueand 

Power  doth  not  nor  can  weaken,  impair  or  lefifen  the  vigour  of  the  property  it 

(i.^      hath  5  a?,    (  i-  )  In  a  Houfe  where  burns  a  comm.on  Fire,  the  hot  Sun  and  ?ea- 

fon  makesthe  heat  more  ardent,  tho' that  Fire  lefs  penetrating  and  fcaldirg.    Or, 

(2.)  Into  a  Room  where  burns  a  blinking  Tandle,  or  other  fmall  Light,  a 

Beam  of  the  Sun  entring  makes  the  place  more  luftroiis,  tho'  that  fainc  Lijiht, 

v3')      lefsluminous^    And,     3.  Pure  Water  poured  into  Water  fomewhat  foul,  maxes 

it  not  lefs,  but  more  pure. 

5.  Thusthehply  Element  feeding  the  Life  of  Afrfr/ej  regenerated  Soul,  and  in 

the 


2>5tf  1 77  '^heofophick  Quefliom  Jnfwered.  1 3 1 

the  fame  pure  Element  the  Virgin  of  Gods  Wifdom  being  the  Tinfture^f  the 
Light  and  Spoufe  of  Jefus  Chnft.  In  the  fame  pure  Element  with  that  pure  Vir- 
ginity of  Gods  Wiidom  the  Infini'c  holy  fecond  principle  the  Son  of  God  took  for 
an  Eternal  propriety  the  EITences  of  Marie  r  Humanity,  and  did  (of  all)  form  * 

one  Divine  and  Humane  Holy  One,  Holy  Thing,  Holy  Child,  O'c. 

And  ail  this  could  no  morecierraft  or  impeacli  her  Virginity  than  the  Elixir  put 
into  common  Wine  or  Water,  can  debafe  and  debilitate  it,  and  decline  it  towards 
the  difefteetn  and  ineficacy  of  common  cold  Water. 

Q:.  1 10.  fVhy  did  Chriff  walk  «»*  cottverfe  Thirty  ye  its  upon  the  Earth  before  he  took  or 
entred^upon  his  Office'*  JVhy  did  he  increak  in  Age  and  Favour vfiih  God  andAfan,  fee- 
ing he  is  God  himfilf  3  and  needed  no  grevoing  or  increa/ing  ? 

A.  I.  Infinite  Wifdom  faw  Thirty  years  neither  more  nor  lefs  than  necefTary  ; 
wherein  compleat  obedience  might  adually  be  rendered  by  the  fecond  ^d^m  to 
all  rhe  parts  of  the  Righteous  Law  breken  by  the  fir  ft,  and  all  this  before  the  Lord 
took  his  Office. 

z.  For  in  thefe  Thirty  years  the  ten  forms  of  Fire  in  the  a(flive  I  ife  fignified  by  rU,   Jrt^fir 
ti\e  ten  Generations  begmmngirti'er.  and  ending  in  Abrahim  had  their  perfeft  r      frlii 
work,  three  times  3  becaufe  as  Man  had  miferably  e" ranged  his  Life  forms  by  T    i-«.f 
aiftualTranfgrcffion  in  e\ery  of  the  three  principles:  So  accordingly  did  the  Son  * 

of  God  (  who  was  now  allb  the  Son  of  Man)  gradoufly  travel  with  his  (  which 
-were  our  Lifes  forms  )  and  in  and  through  all  the  three  principles  by  the  feveral 
fteps  of  the  ten  forms  ot  Fire  in  the  aftive  Life. 

3.  Bringing  thereby  thefirft,  fecond,  and  third  principles  which  were  ftray'd 
from  the  will  of  the  hberty  (  as  the  nrft  ofthe  ten  was  figured  by  Sem)  and  in- 
troduced the  Humanity  through  the  deTirirg.  anguiih,  and  all  the  reft  into  t're 
tenth  (that  is)  mtothe  Holy  FlcHi  and  Paradifical  or  Angelical  World  figured  by 
Abraham. 

4.  Thus  ^ofeph  theType  of  this  Glorious  Thirty  years,  (  wherein  were  fulfil-  Oen.  41.  4^0 
led  allRighteoufnefs)  endured  Eondsge,  andaSeries  of  Sorrow,  and  when  he 

was  Thirty  years  old  ftood  before  Pharaoh,  and  was  put  into  Oifice  next  un'o 
him. 

j^Pivzialfo  another  Type  of  this,  after  paffing  many  tiring  hardfhips  andal-  2  Sam.  y.  y, 
moft  invincible  difficulties  and  hazards,  was  at  the  fame  Age  of  Thirty  years 
Crowned  King.  '  ' 

This  IS  reprefented  again  by  David's  Thirty  Worthies,  and  three  more  Honour- 
able than  the  reft  figure  the  years  after  the  Lord  took  his  Office. 

6.  Noih'sArk  and  i-o/mons  Temple,  were  each  Thirty  Cubits  high  pointing  us  Gm  6   if 
thefe  Thirty  years.  iKi    '  6  3 

NowforanCwer  to  the  fecond  part  of  the  Queftion,  why  Chrift  did  increafe       ^"^^    '    ' 
in  Age  ar.d  Favour  with  God  and  Man,  ^-■c. 

7.  This  fignifies  and  points  out  to  us  his  p;^ocefs  and  paffing  from  one  part  of  the 
Law  of  Righteoufnefs  which  he  fulfilled,  into  another  to  fujfil  tl^ati  as  the  Ark 
was  gradually  Built,  and  the  Temple  eredled  Cubit  after  Cubit. 

8.  fofsph  and  David  had  firft  a  youthful  privacy,  and  then  fevere  figures  given 
them  to  bear  :  fometimcs  to  be  as  it  were  given  up  and  loft,  and  agoin,  paffing 
that,  almoll  fwallovted  up  of  another.  Thus  alfo  is  the  Chriftian  taught  to  add 
unto  ^aith,  Patience,  Expeiiencc,  e^c 

9-  The  Lords  procels  from  ft.ue  to  ftate  is  the  Epitcmy  of  the  Birth  of  the  Eter- 
nal Powers  j  ths  liberty  of  the  will  flowech  into  a  definng,  thence  into  fharp  ac- 
tj  aiting,  thence  into  anguifh,  thence  into  the  Eternal  Nature,  (ji'c,  through  all 
the  torms  of  fue  to  the  loch,  or  Crown  and  punv'tutnof  *(>/.  10, 


l^z  The  ijj  Fhilofophick,  Queftions  Anfwered. 

TO.  As  out  of  the  Anguifhes  of  the  firft  principle,  is  g;nerated  the  love  and  yoy 
oftheiecond  which  the  Chriftian  feels,  and  the  learchmg  mmd  fees  in  every  (ve- 
-   ry  )  outward  power. 

Now  for  that  the  fubfequent  Queftions  w  ill  lead  to  inquire  into  the  admirable 
procefs  of  the  Lords  humblirg  and  emptying  himfeit.  What  is  written  may 
luffice  to  this  anfu  er. 

Q.  iir.  W>:.y  did  Chrift  (uffa  bimfdfto  he  Bjpt'.i'dhy  John  w»t  K'jfer,  tthereAt 
he  himfelf  tcvm  both  the  Bittifm  And  Biptii'-r  rehicb  focuU  Bjptiie  with  the  Holy 
Ghoft } 

A.  ThisQueRion  made,  ^otn  the  Baptift,  a4ding,  I  have  need  to  be  Baptized 
of  thee,  to  which  the  Lc-d  anfwered.  Suffer  it  to  be  fo  now,  for  thus  it  becometh 
us  to  fulfil  all  Righteoufnefs;  for  the  Lord  ofthe  Law  by  taking  Mans  fallen  Na- 
ture on  him,  having  fo  far  made  himfelf  fubjcd  to  it  as  that  he  muft  fulfil  it,  and 
that  thereby  he  might  introduce  into  the  Humanity  a  fuitablewill  of  walking  a- 
greeably  to  it,  found  Baptifm  part  of  that  Righteoufnefs. 

2.  And  yet  in  Mo^es  according  to  the  Letter,  yea  until  f  o^nisno  mention  of  it 
iQor.  ro.  2  in  exprefs  words,  only  the  Apoftle  makes  this^Baptifm  to  be  meant  by  their  paf- 

ling  through  the  Red  Sea,  and  under  the  Cloud. 

3.  Chrift  Jefus  by  taking  on  him  fallen  Mans  Nature,  took  on  him  that  which 
flood  and  confifled  in  and  of  all  the  three  principles,  and  every  of  the  three  prin- 
ciples in  the  fain  Aiim  were  depraved  ftandirg  in  need  of  Baptifm. 

.   ,      ^  4.  The  firft  principle  or  Soul  fJood  in  need  ofthe  Baptifm  of  Repentance  from 

,3  »^  '•  "T*      Citiia  works  5  for  Mans  Soul  had  ftray'd,  imaging  in  it  the  dead  Out'buth  which 
Acis   1 3- 1 4- IS  dead  to  it. 

The  fecond  needed  the  Baptifm  ofthe  Holy  Ghoft  working  Faith  in  or  towards 
Gcd,  which  was  it  ^ohn  meant,  when  he  faid  I  have  need  to  be  Baptized  of  thee. 

The  third  or  Af^ral  and  Elementary  ^Tan  ofthe  Out-  birth,  needed  the  outward 
Baptifm,  which  outward  is  as  a  Medium  to  the  other. 
Rih   6  2.  ">'  And  we  find  all  three  in  one  Breath,  orderly  by  the  Author  to  the  Hebrews^ 

vi^.  not  laying  again,  6^t.  (1)  Repentance  from  dead  Works-  (2.)  Faith  to- 
wards God,  ^3-)  The  Dodrine  of  Baptifms  j  thus  ftard  the  principles  in  the  re- 
generate Man. 

6.  And  as  the  Sea  was  the  Inftrument  to  cover  the  Enemy  for  his  def?ru(fl:ion, 
and  tlie  Cloud  cover "d  the  Ilriclites  for  their  defence  ;  fo  the  outward  Baptifm 
fliews  us  the  burying  of  the  old  Man,  and  the  wafhing  and  ai  ifing  of  the  new 
Man. 

-•  In  the  firft  fence  we  are  defended  from  the  opprefTmg  diforders  ofthe  old 
Man  {hut.  -dp  m  the  firft  principle,  and  in  the  other  we  arc  reftorcd  by  the  riiirg  of 
the  fecond  principle  in  the  new  Man,  which  is  the  firft  Refurreftion  j  teaching  the 
Song  of  M<)lcs  cind  of  the  Lamb. 

8.  And  tho'  the  (iderial  Man  comprehend  not  what  is  done  to  it,  yet  feeing  it 
(hared  in  the  difobedience,  it  is  buried  by  the  Baptifm  of  Water;  Seeing  alio  ic 
ihall  {hare  in  the  Rerurre(flion  and  Eternal  Salvation,  it  muft  be  waihed  in  Bap- 
tifm. 

9.  Thus  fee  we  why  Chrift  fuftered  himfelf  to  be  Baptized  with  Water,  as  in  the 
<^ueftionis  demanded,  aUb  why  all  his  Servants  under  the  Evangelical  Adnnni- 
ftration  are  to  do  it,  not  only  as  a  Litteral,  but  aUb  as  a  Foundation  Duty. 

0^112. 


the  1 77  theofophkk,  Quefliom  Anfwered*  135 

^  iTi.  Jf^erefore  mufl  Chrijl after  hh  Baptifm  be  tcmptei  Forty  daysintheWilier- 
tefi  ?  Whit  doth  icmeinthxt  xGoi-mnnjhouU  be  tanpisd.}  And.  vehj  mujl  the  D^vil 
tsmpt  him  before  he  begin  his  JVorfis  of  JVoni.'r  ? 

A.  I.  AUm  was  tempted  and  fell  in  ir,  and  his  fall  open'd  a  Door  in  the  Hu- 
mane Nature,  through  which  the  Tetiptcr  entreth  j  for  hisfxpfl:  principle  is  drawn 
by  the  Forms  (  whereof  it  is  compounded  )  i.ito  anaJ/erfc  willagam'l  the  meek- 
nels  and  refignatiDn,  fo  that  the  Tempter  entring  the  breach  widens  it :  And  the 
third  principle.which  Man  Imagcth  in  hia  Soul,  isthe  Kingdom  whereof  the  Prince 
of  Darknefs  is  a  God. 

2.  The  D;vil  ufeih  the  pafTive  powers  of  c':e  out- world,  in  themfelves  pood, 
to  his  direful  Machinations  and  other  powers,  which  by  their  being  feparate  (  and 
in  thatrcfped)  inthemfelvesevi!,  are  as  Tools  ready  made,  wherewith  to  exer- 
cife  C  as  far  as  his  Chain  reacheth  )  fatal  defigns,  co  bring  Tragedies  on  Places 
and  Perfons. 

3.  And  all  Men  whofe  Intellcfts  (  the  remains  of  their  fecond  principle  )  are 
confin'd  in  the  limits  either,  of  their  diforder'd  firft  or  third  principles,  how  poli- 
tick, fpsculatively  penetrating,  feemingly  wife,  or  rigoroufly  fuperftitious  foever, 
are  all  yet  VafTals,  Drudges  and  Ear-  bor'd  Slaves  to  the  wicked  one  at  his  will . 

4.  But  where  ingenious  Nature  fimply  follows  its  O'^n  dilates,  asundebauch- 
ed  Childhood  or  Youth,  that  Intelled  is  little  ferviceable  to  the  Hellilh  powers, 
even  as  the  out  ward  Sun  and  Moo -1  are  little  ufcfu  I  to  them.  Tho'  at  the  fame 
time  the  Spring  that  feeds  that  ingenuity  derives  from  the  firft,  not  from  the 
new  Man  and  fecond  AUm  or  Regeneration,  nor  is  ics  Life  from  the  Divine  Light. 

f.  It  is  alfo  too  manifeft  that  the  Children  of  the  da>',  in  whom  Chrift  is  form- 
ed, being  immur'd  in  BcftialFIeih,  propagated  by  Apoftate  iinful  Man  and  Wo- 
man, and  having  the  Tin«5lure  of  their  Souls  i  npaired,  lye  open  to  the  Tempter, 
and  have  great  necefllty  of  Divine  aid,  continually  to  humble  themfelves,  pray, 
faft,  watch,  fighr,  ftrive,  wreflle  and  ufc  all  diligence,  left  they  enter  into  Temp- 
tation. 

6.  Now  the  Lord  Jefus  taking  the  Humane  Nature  on  him,  did  undergo  the 
evil,  and  bear  the  load  of  Temptation,  being  one  eminent  part  of  his  procefs  for 
us  J  but  the  Tempter,  not  feeing  the  purity  of  his  Conception ;  being  quite  ano- 
ther principle,  too  deep  by  far  for  him,  might  conceive  hopeof  hke  fuccefs  as  he 
had  againft  Eve.,  who  was  a  kind  of  Virgin,  and  the  Lord  being  made  of  a  Virgin : 
But  the  Lord  faith,  the  Tempter  cometh,  but  hath  nothin,^  in  me. 

7-  Now  that  the  procefs  of  Temptation  Qiould  fucceedthe  Baptifmof  the  Lord, 
teacheth  us,  that  the  New  Man's  Advances  in  the  Way  of  Obedience,  is  a  time  of 
holy  fear,  care  and  humbling  the  Soul,  it  being  the  more  not  the  lefs  liable  to  va-  hS,  i.  i8. 
rious,  multiplyed,  terrible  Temptations,  and  m  thar  the  Lord  was  tempted  he  is 
able  to  fuccour  them  that  are  Tempted. 

8.  Why  the  Temptation  la(!ed  forty  days  is  referred  to  the  78  Anfwer.  Alfo 
why  a  God-  Man  (hould  be  Tempted  is  fli;wn  above. 

HisTcmprationmuftneedsbeof  the  Devil,  or  otherwife  as  from  without,  his 
Divinity  and  Purity  exempting  him  from  fuch  variety,  as  v/e  poor  miferable  Crea- 
tures are  furcharged  with  from  within  our  Souls  and  outward  Man,  and  Objefts 
of  our  Sences  are  as  fo  many  Snares,  Serpents  and  Devils  in  us,  about  us,  and 
wairing  way- laying  us. 

9.  And  laftly,  that  all  this  muft  precede  his  work:ng  of  Wonders  and  Miracles, 
t«a:hes  us  themechod  of  the  Eternal  World,  alfo  is  manifeft  in  all  Created  Exif- 
ts.icies,  vii.  Thatfrgmthe  an^uifli^ofchefir.lfgjr  fynnsflio'ild  refult  the  glo- 
ry 


i|^  the  I'jf  theofophick^QuefiicnsAnfvpered, 

ry,  of  the  fecond  Principle,  or  other  three  Properties.  But  I  clofe  here  \  becaufe 
(if  God  will)  that  I  hve  to  meet  with  more  of  the  dear,  precious,  golden,  in- 
eflimable  Contemplation  of  tr.e  Frocels  of  Chrift,  it  may  tall  under  the  117 
C^eftion. 

Q:_  113.  Hotfi  ve^  Chrlfi  in  Heiven  and  dfo  on  Earth  both  at  cnce  ? 

ji.  I.  Men  may  not  think  Heaven  and  this  World  to  be  fo  revcr'd,as  that  Heaven 
Cannot  he  faid  to  be  here,  till  the  prefent  World  pafs  away  ;  for  though  this  World 
cannot  be  in  Heaven  by  rcafon  of  its  Impurity,  yet  Heaven  is  in  this  World,  for 
ft  comprehends  it,  and  u  the  whole  feccnd  Principle  j  where- ever  the  Infiiitc 
God  is  in  his  Love,  there  is  Heaven. 

2.  This  underftood,  it  muft  be  acknowledged  Heaven  is  in  every  Heart  that  loves 
God,  but  every  Child  of  God  is  not  yet  in  Heaven  ;  for  they  are  fo  prefent  in  the 
Body,  as  that  they  are  abfent  from  the  Lord :  that  is ,  their  love,  &c.  hath  an 
allay  of  Drofs 

5.  But  the  Lord  Jefus  Chrift,  and  alfo  the  firft  Adam  before  his  Fall,  were  as 
Men,  or  in  their  Humanity  iij  Heaven,  fbr  their  love  was  perfed,  anditmuftbe 
noted,  that  the  Lord  faith  not  the  Son  cfGod^  but  the  Son  of  Man  which  «  inhieavsn. 
I  farther  refer  this  Anfwer  to  the  77th  and  108th  Anfwers. 

Q;,  1 14.  lyhy  did  Chrift  upon  Earth  teach  before  the  People  concerning  the  J^irtgdom 
tf  Heaven  in  Similitudes  or  Parables  ? 

Mat.T^,  54,        A.  I.  We  read,  AH  thefe  things  (pa\e  he  to  the  multitude  in  Pxriilesy  andvoithout 

(i.)       A  Parable  fpxlishs  not  unto  them,    (r.)  Adding,  that  it  might  be  fulfilled^  8cc.    IwiU 

Pjal.  78-2.     open  my  mouth  in  Parables  ,  feeing  therefore  the  Text  gives  that  for  a  Reafon,  muft 

we  not  receive  it  as  fuch  ? 

(2,)  The  fecond  is,  The  Reafon  the  Lord  Himfelf  gives  His  Difciples,  To  you  it  k 

Mat.  13.  IT.    given  to  ({norv  the  Myfieries  of  the  f^ingiom  3  but  to  them  it  is  not  given. 

(3.)  The  Text  alfo  gives  (vl\^.)  with  many  other  Parables^  See.  as  they  were  able  to  hear  it^ 

Mirli  4.  24.        The  fourth  is  drawn  from  the  Lord's  w  arring  and  inhibition  ;  Gift  not  Pearls 
(4.)      before Svfine,  nor  Holy  things  to Dogs^of  whom  it  is  faid  l>y  the  Lord,!  fpea{  to  them,8cc> 
Mat.  7.  6.        becauft  they  feeing  fee  not,  and  hearing  thfy  hen  not,  nor  di  they  mderftani.    Of  theni 
Mat.  13.13.    alfo  it  is  fafd,  Make  the  hearts  of  this  People  fat,  mai^e  their  Eyes  heaiy,  &c, 
ASfs  2^.27;       z.  Summarily  then,  the  Children  by  means  of  their  wcaknefe  were  not  able 
Ifai.  6.  10.     to  hear  it  otherwife  than  in  Parables,  though  to  them  apart  they  were  open'dj 
and  the  Multitude  ,  by  reafon  of  their  Wickednefs,  were  not  worthy  to  heir  it 
otherwife ;  becaufe  the  proud  Rejeftersof  God  wereiiwardiy  devilifli.  and  out- 
wardly bruitiih,  and  are  cali'd  Dogs  and  Swine  ,  to  whom  the  Childrens  Bread 
might  not  be  given  j  for  God  refill eth  the  Proud. 
(rO  3.  Becaufe  Man  was  fallen  into  the  third  Principle,  over  which  he  (hould  have 

been  Ruler,  fo  that  the  regenerate  themfelves  were  outwardly  bruiti{h,and  in  their 
inward  and  beftpart  were  as  young  Children  ;  to  them  the  Gracious  Lord  vouch- 
jfafcd  to  bow  down,  and  as  it  were  Ufp,  and  to  feed  thcTj  with  Milk. 

4.  For  as  much  now  as  Man  was  gone  out  of  the  Unity  into  the  Multiplicity, 
God  of  infinite  Bowels  follows  him  into  it,  and  there  teacheth  him  by  the  Earth, 
Corn,  Fruits,  Stones,  Thorns,  Sheep ,  Fowls,  Ants,  &c.  Making  them  fpcak  to 
him,  purfue,  convince  and  judge  him,  bv  the  Good  and  Obedience  of  the  very  Oxe 
and  Afs,  gratefulnefs  of  the  Earth  for  Ram,  and  Bounty  of  Heaven  in  the  Seafons, 
and  when  nothing  will  do,  he  makes  the  Stone  cry  out  of  the  Wall,  and  Beam  out 
ofthc  Timber  to  anfwer,  leaving  fuch,  not  only  without  excufc,  but  accufed  by 

the 


The  ijy  theofophic^QueftionsAnfrvered.  135' 

the  whole  Creation.    Ncverthelcfs,  by  thefe  Parabolical  Applications,  call'd  the 
fooliflinefs  of  Preaching,  was  Power  found  to  favc  them  that  Believe. 

Q.  115".  ff^hy  httth  not  Chriji  himfelf  defcribed  hk  Gojpel  with  Letters  in  Writings  hta 
cnly  taught  and  left  it  aftert/Ards  to  hk  Apojiles  to  write  down  ? 

A.  It  may  be  fuppofed  and  argued,  who  fo  fufficient  as  the  Omnipotence  of  the 
Son  of  God  ?  Who  could  lb  exaftly  difcover  the  Myftcries  therein,  as  the  Author 
thereof  ?  Who  could  fo  challenge  and  command  Belief,  as  he  who  is  Truth  it  felf  ? 
with  the  like  reafonings. 

T.  But  we  muft  know ,  that  the  Three  glorious  Perfons,  have  Three  diftinft 
Operations,  vi^.  The  Almighty  Father,  or  Infinite  firft  Principle  doth  Eternally 
beget  and  generate  as  his  Love,  Delight  or  Heart,  the  Eternal  Son  whom  he  giveth. 
The  Almighty  Son  or  Infinite  fecond  Principle  is  Eternally  begotten  every  where 
in  the  Abyfs;  giving  Himfelf,who  is  the  Light  of  Divine  Life.having  Life  in  Himfelf, 
is  Himfelf  the  Gofpel  written  in  the  Heart3re  are  manifeftly  declared  to  be  the  Epi(tle  of  ^  ^^^'  3*  3* 
Chrijf.  The  Almighty  Spirit,  Holy  Ghoft,  or  Infinite  third  Principle ,  doth  Eter- 
nally proceed  from  the  Father  and  Son,  and  Eternally  publi'h,  propagate,  figure, 
declare,  image  and  maniteft  the  firft  Principle  and  the  fecond  j  alfo  the  firft  in  the 
fecond  infinitely,  through  the  whole  Abyfs. 

2.  Thus  was  the  carrying  on,  pubHQiing  abroad ,  orprofpering  this  wonderful 
Work  of  the  Arm  of  the  Lord  to  reftore  loft  Man,  being  like  making  dry  Bones 
live,  the  proper  operation  of  the  third,  not  of  the  fecond  Perfon.  Therefore  faich 
thtLcrdtotheDikipks.l^hat  Itellyouinthe  ear,  preach  you  on  the  hoitfe  tops.  Again, 
He  that  believeih,  the  wcrlis  that  I  dojhall  he  do,  and  greater  nforlis^  See.  And  faith,  the  j^fxt,  ro.  27, 
Spirit  when  he  cometb  Jhall  convince  the  World,Sic.  ^ohn  14.  12. 

5.  Thus  ^fcr^xfr/jm  figured  the  Father's  property  or  operation,  giving  his  Son  a 
Sacrifice,  Ifjac  the  Son's  property  giving  himfelf  j  but  facob  that  of  the  Holy  Ghoft 
multiplying  firft  into  1 1  Branches,  then  became  as  the  Stars,and  the  Evil  Seed  only 
profetTingare  like  as  the  fand  for  multitude,  fand  for  their  earthinefs. 

4.  Thus  as  the  Lord  faith,  r^e  Father  hath  bom  witnefsofmr;  And  again,  fpeakfng  fohn^.  17^ 
of  the  Holy  Ghoft  faith,  jcr  he  fhatl  talie  of  mine,  and  give  it  unto  you  j  mtfuing  Je- 
rufalem  only,  but  the  whole  World  with  his  Votfrize. 

Q.  1 1  ^.  IVhy  muft  it  he  the  very  Hi^h  Priefts  and  Scribes  or  Scripture  learned  (who 
taught  the  Pi  opl)  that  muft  fptali  a^:ainft  or  contradiH  Chrift ;  ani  would  readily  mocl^ 
him,  and  condemn  him  continually  to  Death  ?  IVhy  mujl  not  the  worldly  Magiftracy  do  it  or 
the  common  People  ?  fVhat  doth  that  ftgnifie  ? 

A.  [.  The  worldly  Magiftracy  expe<5l  Civil  Duty  and  Obedience  j  their  gran- 
deur is  their  Idol,  and  having  the  outward  Obeyfance  and  worldly  Advantage, 
it  fufficcth. 

2.  The  common  People  expeft  moral  Juftice  and  common  HoneHy,  and  find- 
ing that,  are  quiet  j  efpecially  if  no  bait  of  Profit  by  Treachery  offer  ro  accrue 
to  them. 

2.  Now  Chrift's  Difdples  in  imitation  of  their  Lord  (whofe  Kingdom  was  not 
of  this  World)  do  fubmit  to  Magiflracyin  all  civil  Concerns,  grudge  chem  no: 
Civil  Honour-  and  all  the  Profits  they  can  reafonably  challenge,  and  all  this  for 
Confcience  fak". 

4   Alfo  to  the  common  people,  they  give  readily  what  commutative  Juftice         .    ^ 
guides  to,  and  have  a  propenfcne'is  to  more,  (vi\.)  to  be  Good  as  well  as  J  <  ft, 
to  give  and  forgive,  wherewith  the  common  people  arc  not  only  fati^fied,  but 

S  (though 


1^6  The  I J  J  7heofophick^Quej]ions  Jnfmred: 

(chough  in  their  tempers  brutilh  and  dogged)  are  often  obhged  to  Peace  and 
Gratitude.  And  as  for  Profit  by  abufingChnlVs  Followers  ?  there  is  ulually  Ik- 
tle  ;  for  the  Crofs  and  Poverty  is  their  portion  here,  as  it  was  their  Lord's,  and  his 
firft  and  eminent  Followers. 

f .  Therefore  though  Herod  on  the  Wife- mens  Enquiry  was  by  miftake  afraid  of 
Chrif^,  left  the  new-  born  King  (hould  fupplant  him  of  his  Regality,  the  latcer  He- 
ro J  and  his  Men  of  War  fct  the  Lord  at  nought ;  and  what  the  con^mon  people  did 
in  their  Acclamations  againi  Chrift,  was  by  the  incitement  of  the  Pricfts.  ^c. 

6.  Now  why  the  High  Priefs  and  Saibcs  or  Scripture- learned  were  Chrifl's 
cruel  Perfecutors,  was  grounded  on ,  and  proceeded  from  the  following  Maxims 
ofier'd  to  Ccnlideration. 

(i.)  The  nearer  one  approachcth  a  much  defircd  Objed ,  the  niore  hot  and  fliarp 

is  the  Deiire. 
(2.)  He  of  two  Rivals  for  one  excellent  thing  that  mifleth  it  utterly  j  his  Defpera- 

tion  is  Anguiih  at  his  own  falling  fliort,and  Envy  at  the  fucceis  of  the  other. 
(3.)  The  contrariety  of  Darknefs  to  Light,  moves  the  Workers  Hate  of  being 

detcfted. 
C4  )  The  Expulfion  and  final  lofs  of  the  pofTelTion  of  an  Ineflimable  Good ,  is  the 

highcft  provocation  to  Rage. 

7.  Thefe  things  duly  weighed,  fliew  why  the  High  Priefts  and  Scripture- learned 
were  the  Lord's  implacable  Enemies,  (harpefl,  hocteft  and  mofl  tunous  Perfecu- 
tors, even  to  Death. 

8.  FromCaijT,  the  fiift  Falfe  cruel  Worfhippcr  till  then  ,  Chrift  as  Chrift,Truth 
and  Integrity  met  no  fuch  Advcrlaries  (among  Mankind)  as  the  Apoflatcs  ,  pre- 
tending to  the  true  Worlhip,  and  from  that  day  till  now,  none  fo  real  haters  of 
the  humSle  Children  of  the  diy,  as  the  Bhnd  Zealots,  making  themfelves  believe 
they  are  doing  God  Service,  by  dtftiOying  thole  who  bear  the  moft  exprefs  Cha- 
raders  of  His  Di\  me  Image.  They  Kifs  and  Bstray,  and  are  mufier'd  by  the  Craft 
and  Malice  of  the  fallen  Angels,  and  make  up  the  Antichrifl :  concerning  whom, 
I  may  not  here  enlarge,  nor  charader  him  3  becaufe  whoever  God  ihall  ufe  to  an- 
fwcr  the  1 61  Queftion,  will  meet  it  as  the  only  Enquiry  there  made. 

Q.  117.  Why  mufi  there  he  fuch  a  rexy  and  Procefs  cbfervei  towards  Chrijl  ^  with 
Moc^ingS:  Rf preaching,  Verijioriy  or  Scorn  and  Scourging  before  hh  PaJJion  ?  ^^7  did  God 
fuffer  that  to  be  /«  done  ? 

A.  In  regard  none  of  the  Queflions  paft  nor  behind  lead  to  the  opening  the 
whole  Procefs  of  Chrift  as  doth  this  ,  I  m.ay  be  permitted  to  digrefs  by  way  of 
Retrofped  from  the  preient  part  of  the  Prccefs,  this  C^utftion  learcheth  a'rer: 
yet  not  fo  far  bsrrk  as  the  Conception  and  Incarnation  whereof  ^acobBehmen's 
Bock  of  tie  Incarnation  difcourfethj  as  doth  the  nft  Chapter  of  the  Confide- 
rarions  of,  O^c.  But  what  is  here  intended,  is  only  the  Myfterics  of  His  Infancy, 
CircL  miifion,  and  Flight  into  E^£.)/'^  2  Of  Hii  Youth-  3.  Of  His  Thirty  Years 
Privacy,  and  t'nen  co.me  to  the  preient  Difq-iifition. 

1  'The  M;  llery  of  his  Infancy,  Circumcifion  and  Flight,  wherein  we  muft  fee 
his  Sufferings. 

I.  Privvively.     i.  His  diverting,  Self- emptying,  deep  humbling  and  becoming 
only  as  an  Objeift  of.  Compaflion,  Pity  and  Charity,  as  are  Infants i  fi^tr'd  by 
Ifaic,  who  went  as  his  Father  v<  illed  by  Submiflion,  not  by  Choice. 
(i)  2.  Pis  proce^cirg  into  a  ftcte  of  Ignorance  or  Nefcience  to  be  guided  and 

guarded  by  others,  who  weretomonifh  His  Danger  and  prevent  it  troni  Hzrod. 
Particularly  he  was,  i.  as  wholly  unknpwing  in  the  firfl  Principle,  w^.  The  Jea- 

loufie 


The  I'iJ  7heofophicJ{_  Queftions  Anfvpered.  1 3  7 

loufie,  Subtlety,  and  Cruelty  of  Herod^  and  to  ward  that  ftroke,  is  fully  refigned 
to  the  Father,  by  the  miniftration  of  Angels.  2.  He  was  as  wholly  ignorant  in 
the  third  Prinaple,  vi"^.  Whither  to  fly,  and  how  to  be  furnillied  for  the  Charge 
incident  to  a  NecelTary  Flight,  and  conRrained  Exile  ;  unto  which  the  Prcfcnts  of 
the  Eaftern  M^gi  feem  to  furnifli  fofeph  and  the  Virgin. 

:i-  Pofitivefy.    His  becoming  Wretched,     i.  By  taking  on  him  our  naked,  help-      2.    (1.) 
lefs,  fhiftlefs  ftate ;  for  Man's  Fall  renders  his  Offspring  the  Epitome  of  Mifery 
and  Nakednels,  mere  than  the  reft  of  the  Creatures,  who  all  bring  their  Cloth- 
ing with  them.     2.  Wretched  bv  Suffering,  as  was  the  Circumcirion,requiring  Pa- 
tience, and  the  Danger  in  the  Flight,  requiring  Refignation. 

4.  Thus  this  Child- like  ftate,  as  it  confilts  of  Simplicity,  Humility,  Innoccncy 
and  unl'potted  Purity  ,  is  the  abfolute  Univerfal  Refuge  and  Retreat  of  all  th^at 
enter  the  Kingdom  of  God  3  as  the  Lord  faith  ,  Except  ye  he  converted  and  become  at 
little  Children,  ye  JhxU  not  enttr^  8cc.  For  the  top  of  the  Gate  entring  into  Glory,  is  fo 
low,  that  only  the  humble  ftoop  fo  low,  kneel,  creep  and  enter,  and  none  elfe. 

y.  We  fee  a  Child,  aftranger  to  the  griping  Cove:oufnefs,  Pride,  Envy  and 
Rage  of  the  firft  Principle  :  So  is  the  trucly  new-born  Chriflian.  Itis  alfocare- 
lefsof  heaping  up  5  the  Infant  wills  no  more  than  the  wants  of  Nature,  aban- 
doning fuperfljity.  A  Child  takes  no  hurtful  ImprefTions  into  the  Mind,  to  en- 
rage the  Padions  through  the  Doors  of  the  Sencesj  but  when  the  Countenance  of 
things  fmile  or  frown,  their  AfFeitions  of  likmg  or  diflik;,  are  difengaged  and  dead 
to  them  as  foon  as  removed. 

6  Thus  are  vve  taught  to  be,  to  praife  and  difpraife,  to  flattery  and  contempt  j 
for  the  one  muft  be  as  a  Song  to  a  Child,  at  once  ended  and  forgotten,  the  other 
as  the  fnarling  of  Dogs  in  an  outer  Court,  which  concern  us  not  5  for  neither  the 
Wrath  of  thefirfl  fierce  hcUilli  Forms  ,  nor  the  lying  Cheats  of  the  third  Piinci- 
ple  arc  lefs  dangerous  where  prevalent,  than  Fire  or  Water  getting  mafiery. 

7-  Thus  is  the  Infancy  of  this  bleffed  Babe  ,  fuch  a  Mvftery  as  teachech  Divine 
living  Doftrine,  and  is  the  impregnable  Fort  or  Bulwark  which  Hell  hath  ever  in 
vain  befiegcdj  for  while  we  keep  faithful  to  this  ho'y  integrity ,  our  peace  is 
perfeft. 

8.  The  fecond  Mvfterv  is  that  of  hisvounger  Years,  or  Youth;  wherein  we  be-  M)  fiery  2. 
hold  and  learn  his  Patience  and  Subjctflion  or  O'^jdience.     The  true  root  of  i'a- 
tience,  is  Humility  J  the  root  of  right  Subjcftion,  is  Reverence  5  and  of  Obedience, 
is  Love. 

9-  Here  may  be  noted,  that  never  was  Su' jcdion.  Patience,  Humility  and 
Obedience  to  Parents,  and  all  placed  over  us,  enforced  by  any  fo  cogent  and  irre- 
fragable ArgumeRt,  as  it  IS  by  this  Su'->je<flion  of  the  lord  JelusChrift  to  thenij  ^^.^Ug  j,  ^i. 
Even  to^ofeph,  nootherwife  His  Parent  than  by  Eipcufai  to  Mjry  :  and  that  not 
for  a  fhort  time,  but  a  Trad  of  mar.y  Ycat  s,  e\  en  after  His  being  among  the  Do- 
ftors  about  the  Bufinefs  of  the  Almighty  Father. 

10.  In  admira'ion  of  this  Condefcention  behold  here !  Oh  my  Soul ,  the  only 
Son  of  the  only  God,  the  Soveraign  of  all  Worlds  ;  that  He  might  pluck  thee  as 
a  Firebrand  out  of  the  Fire  of  thine  own  kindling  ;  content  to  burn  HiTifelf,  that 
He  might  Redeem  thee  from  dark  Chains  of  Everlaft  ng  VafTa'agc  .  b".came  Him- 
fclf a  Servant  fubjed  to  His  Inferior  Subjefts,  becaufe  Man  revolted  from  his  Obe- 
dience to  God  ;  God  obediently  fu^jedcd  Himfelf  to  Man.  The  ^Vlfdom  of  God 
learat  Obedience  by  the  things  which  he  fuffer'd . 

1 1.  Doth  my  Soul  beg  to  know  His  fwec.  Name  ?  Where  dwells  He,  and  who 
or  what  is  He  like  ?  1  am  told  He  was  like  a  Servant .  no  Thing  Creature,or  World  , 
may  be  liken'dto  Him ;  but  that  His  dwelling  is  wi'-h  the  humble,  many  times  in 
old  Cottages  and  ftrong  Prifons.  And  that  one  of  His  great  Names  is  but  a  Mono- 
fy liable  vii,  LOVE,  S  2  12.  A 


138  'Xhe  ij'j  1heofophick,Quejlions  Anfvpered. 

1 2.  A  Name  that  calls  for  Love,and  commands  Obedience  for  the  delight  found 
in  Love.  That  Hear c  therefore  that  reading  and  meditating  this  nnd  weeps  not, 
the  heart  that  groans  not,  bleeds  not,  melts  not,  breaks  not,  flamfsnot,  is  not 
the  Heart  of  a  true  Man,  but  of  a  Beaft  or  a  Devil  Metamorphos'd  into  Human 
Ihape. 
'^^7  l-  13.  The  third  Myftery  is  of  His  Thirty  Years  privacy,  the  Types  of  which  are 

in  the  i  lo-h  Anfwer  3  and  in  the  firft  part  of  that  Anfwer  is  the  Ground  why 
Thirty  Years  was  the  due  proportion  of  time  for  compieating  adual  Righte- 
oufncfs 

14.  Elfe  ir  may  feem  marvellous,  that  He  who  was  the  Light  of  this  and  all 
WorlJs,  could  wich-hold  any  of  His  infinite  diffufive  Vertue  :  Alio,  that  feeing 
He  was  only  the  faving  Light  and  Fountain  of  Salvation  without  whom  the  World 
p:rifljeth ,  fhould  conceal  His  Glory ;  His  Omnipotence  not  being  obnoxious 
to  the  Contagion  of  Sinners  with  whom  He  might  converfc ,  which  our  impotence 
expofeth  us  to. 

15.  May  we  not  on  this  occafion  be  warn'd  to  put  a  ftrong  bridle  and  reflraint 
on  our  Tongues  (the  Herald  of  our  impetuous  Lufts^  in  our  Applications  to 
others }  knowing  how  often  it  wounds  us  and  others,  and  inverts  the  End  for 
which  it  was  vouchfafed  us, 

17.  May  I  not  hence  alfo  convince  my  felf,that  very  much  of  my  Work  is  within 
rather  than  abroad,  and  that  Gods  Holy  Work  with  us  is  entirely  within  Men? 
for  the  beftial  part  of  us  is  the  Monftrous  Image,  got  by  departure  from  God, 
foahenated,  that  all  Communications  and  Approaches  toitmuftbe  Image-like, 
ifintelligibleto  us  fain  Men. 

17.  Ard  whereas  the  I  )ivine  Work  is  agitated  in  Man's  fuperior  part,it  caufeth 
a  departure  from  the  brutifli  Man  5  therefore  was  this  of  our  Lord's  moft  inwardly 
a  Sacred  filence,  privacy  or  fecrefie  for  fo  great  a  part  of  his  Pdgrimagein  Flefh  on 
Earth,  wherein  he  was  literally  fcparate  from  Sinners. 

18.  How  crofs  to  this  is  the  precipitance  of  our  rufhing  to  fpeak  our  fappofcd 
Knowledge,  and  of  unmortified  Mens  hypocritical  Stage  Plays  in  PulpitSjand  other 
publick  Oratories  ? 

19.  How  oppofite  to  this  is  our  n<;edlefs  aflbciating  (for  Curiofity)  with  Com- 
pany to  whom  we  cannot  do,  and  from  whom  we  may  not  hope  for  Good? 

20.  How  diametrically  thwart  to  this ,  is  that  River  ofThouglits,  likefwarms 
of  Locufts,  which  are  uncontroulably  allow'd  to  confume  our  precious  Fruit,  and 
thefe  Thoughts  are  moftly  generated  in  the  llinking  Lakes  of  ditcompofing  con- 
verfe  with  beflial  psople- 

II,  Chrift's  fu  eating  Blood  in  his  Agony  was,  when  his  Sufferings  came  to  the 
breaking  of  the  fourth  Form,  which  is  the  Fire  ;  for  then  did  the  other  Forms  fe- 
verally  grow  prevalent ,  furrounding  him  with  Death  :  that  ftate  being  fuch  as 
Men  mean  when  they  fay  the  Heart  is  broken  ;  for  in  the  Heart  is  the  Fire- life.  All 
which  did  our  dear  Lord  bear  j  bccaufe  >^^.z/«  had  enkindled  in  himfelf  a  Fire, 
which  (had  not  Gracious  Love  even  then  interpofed  and  been  infpoken^  had  foon 
devour'd  him. 

21.  The  Lord  was  betray 'd  by  ^udas ,  his  pretended  Friend  and  Servant ;  for 
fuch  feemed  the  Serpent  to  Eve,  and  by  a  Kiis,  a  fatal  falfe  Friendihip  of  Eve  to 
Aldm  J  thus  we  ftill  fall  by  miftaking  Enmity  for  Friendihip,  pcriftiing  for  want 
of  Knowledge. 

(3.)  23   Our  Saviour  was  apprehended  and  bound  j  for  Adam  (ourUndoer)  going 

out  of  the  Liberty,  was  bound  by  the  prevailing  Anguiflies  of  the  fir fl  Principle, 
*  and  Mortality  of  the  third  Principle. 
(4-)        24.  Jefus  the  Eternal  Light  was  thus  dealt  with  by  Night  j  becaufe  Mm  went 

out 


The  177  TheofophicIiQueftfons  Anfivered.  13P 

out  of  the  Eternal  Day  into  Eternal  Darkncfs  3  therefore  was  the  Lord  carritd  to 
the  Murthercrs  bv  Niehc.  ,  % 

2f.  Our  King  the  Lord  of 'llory,  was  mocked,  reproached,  derided  and  fcom'd      ^''^ 
by  vile  Men  ;  becaufe  Adan  had  introduced  fuch  odious  {hanr.e,  as  made  him  the 
fcom  of  the  D;vils. 

26.  Tnc  Prince  of  our  Peace  was  fcourged,  though  the  Innocent  Lamb  of  God  ;     C»  J 
for  Adam  awakening  ail  the  Properties,  made  ro:  on'.y  the  EiTtnces  to  be  inwardly 
Raging,  but  his  outward  Body  (as  tharof  the  Beaft)  to  be  iubjcifted  to  the  Whip  5 
whidi  the  gracious  Lord  re^iis'd  not  to  er.dure  for  us- 

27.  The  5on  of  God,  '.'eir  of  all  Things,  and  Kirg  of  Immortality  was  Crown'd      (70 
as  if  he  had  been  a  falie  King  with  Thorns  ;  bccaufe  Aiim  would  in  his  Pride  be 

like  God.  and  wear  this  Worlds  Crown. 

z%.  And  as  all  theic  were  bu:  Fore-runners  or  Entranceof  Adim  on  the  borders     (*•/ 
cf  EvcrlaftiHg  Deflrudion,  whereinro  he  ua?  plunging  his  whole  Man  and  Po- 
fteriryj  fo  a!l  thefe  thirgs  were  done  ro  the  fecond  Adam^  and  meekly  endur'd 
by  Him  betbrc  His  PaiTion.  _  ,   , 

29.  And  ail  this  was  to  make  a  plain  and  terrible  Demonftration  to  all  Mankind,      v^O 
that  Smunrepentedof,  becomes  a  SubfJance  ;  crying  for  all  inward  and  ouc\%'ard 
Vengeance  for  ever.    See  25  Chap,  of  the  Tiiree  Principles. 

<^  1 18.  If^y  miifi  fh  -jery  Tachers  of  the  Litw  bring  Chrt/i  to  the  ^udzmtm,  ini 
jet  mufi  be  put  to  Deuth  bj  the  HeMbeniJh  MagiftrAcj  ?  }f^iit  doib  tkstfignifie  ? 

A.  r.  T.hat  fo  it  was,  appears :  Now  to  anfwer-whv  it  wa?  fo  3  Let  it  be  noted, 
that  Perfecutions  proceed  not  out  of  the  fecond  Principle,  for  in  that  all  are  Uni- 
ted ir\  Love  and  ^ieckne^s,  nor  out  of  the  third,  wherein  Ci\al  Magifeacy  f!and- 
eth  J  for  that  of  i:sown  Nature  (if  not  unwarily  heated)  perfecuteth  none  :  as 
is  found  in  Chiiltian  Repubiicks  ,  who  ha\e  no  opprefCve  mrereft  to  advance  or 
fupport,  Perfecunon  introduced!  not  its  fting. 

2.  Nor  m  fuch  only,  but  in  the  N'ahometan  Monarchies,  h  not  Religion  as  fuch 
perfecuted,  but  Conqucfts  made  for  the  ereaming  their  poor  outward  Mom.en- 
tary  Power.  And  this  is  found  not  wily  among  the  Turks,  bu:  Perftans ,  under 
whom  tr.e  Chnftars  crpy  the  rich  and  large  Country  of  Gtvr^a^  and  thofc  Chri- 
ftians  not  ieven'd  and  perverted  with  Idolatry. 

3.  But  Perfecunon  Hands  rooted  in  the  firft  Principle  ,  in  which  it  ]&  apparent 
how  Brethren  in  Profeilion  betray  Brethren  in  Truth  and  in  Deed  ,  becaufe  they 
allconiftof  the  felf- fame  four  Forms  and  parraftinder  oniy  in  :he  Fourth;  for 
the  Children  of  tne  dav  only  eencrate  out  of  their  Fire-i:i'.  ir»2  E:ernal  Light,  and 
the  other  proceed  no  far'her  than  the  Fire  ,;  ger.eraring  no  other  Light  than  a  falfe 
cme  (v/> )  as  may  conhfl  w  ith  the  felfc  Maxims  of  the  third  Principle,  a  Serpen- 
tine Wildom. 

4.  Thence  is  it  that  from  the  natura'  ftrife  of  thofe  divided  Properties  and  Rage 
of  the  Fire  proceeds  the  cruel  Perfecutions ;  the;  efore  the  High  Priefh  and  Teachers 
of  the  Law  with  t  e  unbelieving  Jev^s  were  the  Lord's  bitter  Enemies.  As  was 
Ciin  the  falfe  Sarrificer  to  A'-d ;  for  that^pf/bv  eriindline  therrae  Light,  facri- 
ficed  his  own  .^nerrions.  Will  and  Heart,  which  Cxin  rcfers-ed,  and  fo  his  offenng 
was  lame  and  di  resarded. 

5-  Nor  may  i:  feem  ftrange  that  the  Teacher?  of  the  Law  fliould  be  at  Enmity 
againil  the  Fulfiikr  of  it ;  for  they  wereonly  Mini'' ers  of  the  Letter  and  the  Letter 
killeth.  Thus  Antichjift  who  fuccceds  the  Jewiih  Pncfts  m  killing  Chn!^  in  his 
Members,would  bind  the  Children  whom  God  hath  made  free,  but  cannot. 

6,  J)x\isifim4€L  che  Soa  of  the  Bondwomaa  pcrfccutesljM^]  acd  would  have 

beeo 


thit 


1 4  <3  .  -  the  177  theofophick.  Queftions  Anfvpered. 

been  the  Heir.  Thefe  if  they  can  acquire  Power  ia  the  third  Principle  deHrcv  the 
Sons  of  the  freeV/oman:  if  they  cannot,  they  call  the  Cn  il  or  Milrary  Aflilhnts 
whom  they  mif- inform  as  Human  did  ,  then  flir  up  fuch  a  Fox  as  H  ro:l^  w  hofe 
jealoufie  of  lofing,  what  the  Lord  would  not  foul  His  fingers  with,  picmpts  him 
to  Cruelty. 

But  more  particular  might  I  have  been  here,  would  it  not  anticipate  what  will 
fall  under  the  154  Queftion  concerning  the  titular  Chriflian,  and  c  e  161  Que- 
ftion  concerning  Antichrift,  by  whomfoever  God  (hall  open  their  AnfwerS;  whi.h 
is  therefore  here  forborn. 

.  up.    JVhy  mufiChrifi  fuffer  and.  He}  WofGoito  do  it  for  fuch  a  revenge  faf^e, 
he  might  attone  and  reconcile  er  appeafe  himfelf?  Could  he  not  other vrife  forgive  SiK> 

A.  I  have  no  reafon  to  vary  my  often  mention'd  defign  of  declining  Repetiticms  \ 
therefore  muft  refer  the  Solution  of  this  to  the  107  Anlwcr. 

Qi_  1 20.  Whdt  U  the  figure  of  the  two  Murtherers  rohich  hanged  on  a  Crofs  on  each 
fde  cfChrifl  ?  And  why  miiji  Chrift  die  on  A  wooden  Crofs  and  not  other  wife  ? 

A.  Adams  terrible  Fall  was  accompanied  with  dividing  the  Tir(5lures,  as  is  ma- 
nifcft  in  the  43d  Anfwer,  which  brake  and  parted  him  into  a  Woman,  as  is  {l;ew'd 
in  the  i^jth  Anfwer.  And  Cas  more  links  of  that  heavy  chain  j  foUow'd  the  ex- 
tremities of  Heat  and  Cold,  as  appears  in  the  5'och  Anfwer,  a-recable  to  the  fcpa- 
rarePropertiesintheTreeof  Good  and  Evil,  cifcovcr'd  in  the  jyth  AnlVver.  All 
whichis  made  more  obvious  in  the  Birth  ofc^/wand  Abel:  to  every  of  which 
Anfwcrs,  for  laying  open  the  thing  fought  in  the  firft  part  of  this  C^uellion,  I  re- 
fer my  felf. 

r  ■  Ye:  farther  for  Anfwer  we  muft  know,  that  Adam  when  fallen  hung  between 
the  er.raged  Properties  of  the  firft  Principle  and  the  third  Principle,  as  it  were  lean- 
ing on  both,  ufing  the  Out-birth  to  mecken  the  exrorting  Provocations  of  the 
four  Angi  iil-.es.  And  having  loft  the  Divine  Vifion ,  had  his  doleful  abode  be- 
twixt Hell  and  this  World  :  which  is  the  thing  figur'd  by  the  two  Thieves ;  the 
one  whereof  was  forgiven. 

2.  Thus  i--  it  that  Publicans  and  Sinners,  fignified  by  thofe  of  the  third  Prin- 
ciple, enter  tnc'Kingdom  of  Heaven  before  the  Scribes  and  Pharifees.  who  fas  in 
the  1 1 8ch  Queftion  is  clear'd)  do  f^and  in  t"he  Zeal  and  Wrath  of  the  firft  Principle 
to  perfecute  and  worry  them  in  whofe  Hearts  the  Day-Star  or  fecond  Principle 
is  rifcn. 

3 .  Now  that  the  Lord  did  die  on  a  wooden  Crofs  and  not  other wie.  was ,  That 
as  the  Civil  Magiftrate  is  God's  Ordinance  for  Execution  of  vindidive  Jurftice  j  as 
being  of  the  third  Principle,  which  third  is  the  Inftrument  or  Figure  of  the  firft  and 
fecond,  as  is  evidenced  in  the  firft  part  of  the  1 1 8th  Anfwer.  JSo  the  wood  of  the 
Crofs  was  of  a  Plant  of  the  fame  I'rinciple,  by  Eating  the  Good  and  Evil  Fruit 
whereof  Adam  fell  thereinto. 

4.  Therefore  was  it  prrper  to  bethebicter  and  Bleflcd,  or  Evil  and  Good  In- 
ftrument,  framed  for  the  Lord's  fufFcring  Death,  whereon  in  him  hung  all  the 
three  Principles,  who,  though  he  was  Lord  of  Glcry,  yet  like  a  patient  Lamb  for 
the  Slaughter,  bare  this  unexpreffible  Anguifli,as  if  himfeif  had  been  a  TranfgrefTor, 
to  the  pouring  out  of  his  Soul  to  the  Death. 

Qi  I  i  I .  How  did  Chrifljlay  Death  en  the  Crofs  ?  J/oiv  cme  tbit  to  fafs  ? 

A>  I.  That 


Ihe  I'j'j  Theofophick^Quefliom  Anfvpered,  f^I 

A.  1.  ThatChrift  the  Son  of  the  Bleffed  God  fhould  li'ie,  offends  the  Turks 
and  Pagans.  That  He  lived  fo  humbly ,  and  died  lo  contemptibly  offended  the 
Jews  J  but  the  Froud  lives  of  us  Profeflcrs  ofthtNameof  Oiri^  ^wcin  themean 
time  believing  Him  fo  meek  and  lowly  a  Mafterj  nit  ft  needs  cflfend  not  only  Jews 
and  Turks,  butChriRianity  it  fe'.f,  and  above  ail  the  Holy  God. 

2.  what  confidcration  can  tread  down  Mans  lofcinefs,  i^  the  looking  on  our 
crucified  Jefus  will  not-  Who  can  chu  e  but  (i  .finitely  rather  than  l^;owj^, concern- 
ing Lti\iirui)  fay,  Let  us  go,  that  rve  msy  die  with  him}  No  lefs  than  thui  to  do, 
can  fccure  us  againft  cbe  fecond  Death  ;  for  he  that  isdead  is  free  from  Sin.  Where- 
fore faith  the  Apofte,  fpeakir.g  of  this  Death,  I  die  daily. 

3.  Chrift  did  flay  Death  on  the  <■  rois  wiih  his  Dying,  by  laving  off  tb-*  filthy 
Garments  AdimhzA.  wove  hi:nreifmto,  that  is,  carrying  the  Monftrofity  where- 
with the  Souls  EfTences  were  charged xlog'd  and  immured  as  a  S^nCrifice  into  Deathf 
and  through  or  out  of  Death  again  into  the  Liberty  of  Immortality  ;  as  the  burnt 
Sacrifijes  precipitating  their  dai  k  Matter  arcfe  into  a  Radiant  luftrous  flame. 

4.  AdAin  made  himfelf  and  us  jaflly  De:  lorsto  Dcach,  but  the  Lord  not  only 
difcharged,  but  brought  Death  into  his  Debt ,  as  at  large  might  be  fhcA^n.  He 
difarm'd  it  and  takes  away  his  Dominion ,  fo  that  he  reigneth  over  it :  thus  hatU 
this  Rofe  of  Sharon  perfum'd  our  Graves- 

•).  It  is  in  the  Anfwer  faid  we  may  as  eafily  return  the  Sun  backward  over 
us,  as  change  Nature's  regular  Motions  of  proceeding  from  a  Seed  to  a  Root,  then 
a  Fruit,  and  then  a  Seed,  which  Seed  muft  firil  die  before  it  multiply. 

6.  Wherefore  it  was  that  fain  M;m's  monftrous  Im.age  was  ncccfTarily  lead  into 
Death,  and  the  monflrofity  left  there  before  the  new  Image  was  raifed  ;  for  the 
new  arileth  by  the  falling  off  of  the  old,  as  faith  the  Lord,  a  grain  of  Wheat  brir^-  ^oh- 12. 24." 
eth  not  forth  much  Frui:  except  it  die,  but  abidetb  aloKe.    Thus  came  Death  to  be  flam 
by  the  Death  of  the  Lord  of  life, 

C^  1 22.  Why  muji  Chrift  he  naiCd  to  the  Crofs  ?  Ani  why  mvft  hit  fide  be  opend  with  ' 
a  Speir  out  of  which  Blood  and  Water  ran  ?  How  do  thefejignifie  in  the  Figure. 

A    I.   Chrift  Icing  nail'd  to  the  Crofs  (a  Plant  or  Produd  of  the  third  Pfinci- 
ple)  fhews  us  how  we  are  fixed  to  the  loading  burthenfom  part  of  that  Principle, 
whence  we  cannot  dif  engage  or  free  our  felves,  though  being  over- leaden  there- 
with we  fhould  greatly  defire  it,  but  muft  patiently  wait  the  whole  time  of  our  . 
life  till  God  ihall  do  it. 

2.  And  as  Chrift  refufed  not  His  Crofs,  no  not  the  carrying  it,  though  the  Bur- 
then exceeded  the  f?rength  of  His  afflifted  wounded  Body  ;  for  that  one  was  corn- 
pclled  to  help  h;m  to  bear  it  3  thus  neither  fliould  fain  Man  refufe  his  own,  nor  . 
help  to  bear  another's  Burthen. 

3.  And  as  Chrifi  refufed  neither  to  be  nail'd  to  it,  nor  did  remove  His  bleffed 
Body  from  it,  but  thereon  meekly  poured  out  His  very  Soul,  and  breathed  out  ' 
His  "Spirit,  end  was  taken  off  by  others  5  fo  will  the  regenerate  Man  fpend  and  be 
fpent  for  his  God. 

4.  And  as  GUI  of  ^i<zw's  Side  f  being  rent  open  j  wentout  a  Female  Property, 
which  Wound  (otherwife  incurable)  was  repaired  by  the  piercing  Jefus  holy  In- 
nocent Side }  becaufe  as  the  feparating  the  Female  from  the  Male  Property  intro- 
duced fo  great  an  Evil,  the  Confequence  whereof  was  Defilement,  Mifery,  La- 
mentation and  Wo. 

5 .  *^o  the  piercicg  the  lord's  Side  was  the  opening  the  Divine  Fountain,  whence 
iffucd  Blocd  and  Water,  that  is  the  Virgin  Tindurc  of  ^oul  and  Spirit,  the  holjr 
Fiycand  light,,  the  firft  and  fecond  Principles  in  Infeparablc  Harmony ,  which 

introducea 


i^i  The  I'jj  Theofophick^Queflions  Anfivered, 

introduced  that  Good,  vi^.  the  bringing  fcrth  R-g-itcoufnefs,  Salvation  and  facred 
Love  wherein  coniifts  the  pore  Heavenly  Virgin  Image  (that  out  of  which  Adam 
departed  and  died,  or  difappeared  to  hirr)  the  Bride  of  Chrift,  and  Joy  ard  De- 
light of  the  Eternal  World  and  General  AfTrmbly  and  Church  of  the  Firft-  bom. 

•  Q_  lij.    Why  mufi  Chrift  be  reproached  on  the  Crofs  ? 

A.  I.  One  accounted  it  the  Complement  of  Mifery,  when  a  Captive  in  much 
Torment  beg  d  his  fevere  Governefs  (whofe  Slave  he  was,  in  old  Rome)  for  Eafe 
or  foiTie  Mitigation,  who  was  fo  wholly  regardlcfs  as  to  be  all  the  while  Painting 
her  Face:  a  Scene  calculated  very  fitly  toihe  prefent  Mother  of  Harlots  in  Komc 
Antichriftian. 

X.  But  wha!  is  the  anguiQi  and  torture  all  Creatures  are  capable  of, ^if  com- 
pared with  thisfupcr  abundant  grief  fcrrow  and  load,  the  weight  of  a  world  of 
Sin  preiTed  oar  Lord  with.  To  all  which  that  ('no  part  might  be  exempted)  was 
added,  that  His  blefL-d  Eyes  where  Love  and  Mercy  fate  Triumphant,  and  His 
Prayer-hearing  Ears  muit  fee  the  fcornful  gefturcs  of  Prophar.e  Heads,  wagging 
at  Him  in  5corn,  not  bowirg  to  Worfhip  Him,  and  hear  the  Taunts  of  vile  and 
blafph-emous  5pcdators:  the  very  PafTers  by,  and  a  This"" under  Execution  joyn- 
ing  to  aggravate  it.    So  was  the  n  of  tjiiib^  fulfill'd  i':\  the  27  Matihew. 

3.  And  what  l"hall  we  fay  ,  was  not  t'-e  Cup  bitter  enough  till  cruel  Mockings 
were  wrung  into  it?  but  thus  it  was.  t'.at  as  Adam  by  the  lots  of  his  Inn-cence, 
purity  and  brightnefs,  fell  into  guilt,  fii:hir.efs  andfccrnj  repro-ichedby  the  De- 
vils, by  the  firit  and  thira  Principles,  by  the  "mofC^is,  his  own  and  the  reft  of 
his  finful  Poiterity,  by  every  Eifence,  whence  he  fell,  and  every  icparatc  unclean 
Property  into  which  he  fell. 

All  this  did  He  who  hid  not  His  Face  from  Shame  and  Spitting,  receive  as  if  it 
had  been  His  own  Due,  and  His  own  Procurement. 

4.  And  into  this  Shame,  Mocking  and  Reproach  muft  every  Child  of  the  Rege- 
neration fubmiflively  enter,  and  accompt  it  their  peculiar  Privilege  to  fuffer  their 
own  Shame  by  the  Lord's  defignacion,  we  fuffer  rightecufly  yet  the  Lord  calls  if. 
a  fufTering  for  H-m. 

$.  His  reproach  was  Aforej- Riches  and  the  Apoflles  Joy,  His  Chains  are  all  pure 
Gold,  but  ail  the  Lord's  Children  mufl  remember  t^at  their  Crofs  is  fully  as  long 
as  thetnfelvfSi  being  the  Pi incipleanto  which.thcy  fell,  and  thar  the\  arenail'dt^ 
it.  But  though  the  Lord's  Crown  were  Taorns,  there  is  at  the  End  of  our  light 
and  momentary  AfHidions  and  Crofs,  a  Crown  of  Righteoufnefs,  and  Eternal 
weight  of  Glory,  coming  by  the  mcer,  free  Gift  of  gracious  Love. 

Q:_  124.  Whether  wa  alfo  the  Divine  Power  in  the  Blood,  which  Chrift  Jhti  or  pourti 
into  the  Earth?  -   .  ir^-        ■ 

Q;^!  ay .   tVhy  did  the  Eirth  tremble  when  Chrift  hungon  the  Crofs  ? 

A.  The  latter  of  thefe  Quef^ions  depends  on  the  opening  of  the  former ,  fotI«t 
one  Anfwer  will  fuffice  to  both. 

1.  The  whole  fcope  of  the  Gofpel  teacheth  us,  that  Chrift  was  truly  God  and  , 
truly  man  J  for  that  the  Deity  gracioufl/  United  it  Self  to  the  Humanity  in  thcla- 
carnationof  theLorJ  Jefus.  .... 

2.  We  arc  alfo  to  know,  that  though  God  may  be  difHnguifl-.ed  as  into  three, 
yet  not  at  all  divided :  Seeing  therefore  that  God  affiiincd  the  Hurranitv  and  be- 
came Man  j  we  may  not  after  that  Unity,  civile  Him  from  that  Humanity  which 
He  Uflit^  himleif  wich,  though  we  diihnguiih  the  Deity  from  the  Humanity  j  left 

we 


*The  r-jj  Theofophick^QueflionsAnfvperecl.  143 

we  fcem  todividc  Him  from  Himielf-  What  therefore  Godhach  jojned  together,  let 
no  man  put  afunier. 

9.  By  the  'ncarration  of  the  Lord  JcfusChrift  He  Himfelf.  whois  God  Bkfled 
for  ever,  becarrc  a  God-N'an.  in  an  inleparable  indiflT  U  b.t  Unu  n  A  d  (a  little  to 
digrels)  the  Human  Nature  of  us  poor  Me  i  is  to  lho,igl/  ail'ed,  clpoutei  or  be- 
troathed  and  adapted  oy  the  lame  Incarnatmn,  rharit  ismcft  Mp:ndioi.s,  admi- 
rable and  raviihing.  Hjwcanapoor  Earthen  Vcirei  bear  the  ftricus  contempla- 
ting of  it  ? 

4.  For  were  Man  fenfible  how  near  God  is  to  us  (who  as  of  our  fel\  es  are 
wretchedreis  and  vanity  in  the  abftradl)  ic  muftbe  \A,ith  the  re  e  crate  Children 
as  it  was  with  the  Women  departing  quickly  ircm  the  Se->u"chic  uich  Fear  and 
great  Joy,  and  with  others  as  with  the  Scukiers,  thev  would '  e  as  dead  Men. 

$.  But  the  third  principle  is  an  Ecipfe  to  the  proffe(5l  of  the  Soul  awakened  by 
the 'un  of  Righteoufnels,  and  an  allay  to  their  holy  aft'-ifting  Med'.tanons,  and  is 
alfo  a  mitigation  and  flattering  gilded  Dream  to  the  wiUu  g.y  deluded  Cap- 
tives. 

6.  And  now  to  ftep  back  to  our  Work,  we  muft 'av,  that  the  Humane  Soul  of 
the  Lord  Jeius  b:ing  ot  Divine  Conception  was  inleparable  from  his  Deity  j 
therefore  tiie  Blood  he  (hed  for  us  Sinners  had  Divine  power  in  it  ■■,  for  that  Souls 
Mafculine  '■eed  was  out  of  the  fountain  Spirits,  pure  beie'reGod,as  of  the  Eternal 
Divine  fubftance  of  the  Holy  Ghoft. 

7-  And  as  Fi:e  kindleth  combufhble  Matter  ;  So  was  the  Feminine  Seed  he  re- 
ceiv'd  from  the  Virgin  A/U7  f  which  was  a ii«  our  Sou;  according  to  which  he  is 
ourFlcfh  and  Blood,  and  our  Brot!  er)  united  and  incoiporared  with  the  Divine 
fubftance,makirg  one  Heavenly  Humanicy  in  an  indiff  lub  e  Band. 

8.  Thus  as  a  Child  re;eive'h  a  Scul  from  the  Souls  of  Father  and  Mother,  (b 
this  Heavenly  Humane  Soul  of  t!  e  Lord  Jefus,  d\*  elling  in  his  holy  precious  Blood, 
was  one  and  buc  one  received  fro  n  the  Holy  Ghoft  and  the  Virgin  AUiy.  There- 
fore was  it  that:  when  the  Lord  did  ihed  his  Blood  for  Mankind  he  is  truly  faid  to 
pour  out  his  Soul ;  that  iJlood  being  the  Chariot  of  his  Soul.  Alfo  out  of  his  lide 
pierced  by  the  Spear,  came  Wa'er,  the  ^^ignitier  and  Chariot  of  his  meek,  pure. 
Spirit  of  dear  love  and  punty,  as  the  Blcoa  of  the  Soul  united  unto  the  infinite 
Spirit  of  Love. 

9.  When  therefore  this  Water  and  this  Blood  fell  to  the  Earth,  the  Divine 
power  being  in  and  with  it,  caufed  the  Earch  to  tremble,  the  Rocks  to  rend  from 
their  dark  Coagulation,  the  Graves  as  Prisons  to  open.  For  the  captivating 
power  which  the  Salitrer  from  the  FjU  of  the  -Angels  ful'tained,  and  was  in.'aJed 
withal,  caufing  rocky  cca^u.ation.  and  t'-e  Curie  and  Death  by  the  Fall  of  Man, 
cafting  the  Earth  into  a  deadly  flupv.r  and  fteriltty  j  was  as  it  were  diimay'd,  bro- 
ken, enfeebled  by  the  holy  powers  co  rung  on  it- 

10.  This  could  not  be  concealed,  but  zsf^rd^n  fled  from  Elite's  Mantle,  the 
Graves  ceafed  to  he  Prifons,  opening  their  Doors,  the  Jovnts  a.^d  cement  of  the 
Rocks  were  loof^d,  aad  they  clave  afunder,  and  the  drowfie  Earth  awakened  and 
trembled 

11.  For  as  the  wi  ath  had  ftiut  up  the  Divire  power  in  the  Creation,  in  D.-ath, 
inan  inadivity  or  obfcurity :  So  the  Divine  Love  hath  by  his  Conqaeft  over  Death 
on  the  Crofs,  with  irrefiftible  Might  and  Puiflance,  opened  the  Dor  rs,  broke  the 
Chains,  and  proclaimed  the  acceptable  year,  leading  Captivity  Captive. 

Ql  126,  ffljAt  did  the  Dxrknefs  fgnifei  which  tt  that  time  ume  over  all  Hd^ 
titre  ? 

T  A.  i. 


144  ^^^  1 77  "theofophickQuefiions  Anfvcered, 

A.  I.  The  Root  of  iive  of  the  other  feven  Planets  is  the  Sun,  but  Siturn  hath  a 
diftinfl  Centre.  Now  the  Sun  is  out  of  the  Magical  Spiritual  Fire  and  Light  W^orld, 
and  that  Worlds  Fountain  is  the  incomprehenfibie  po-.ver  of  the  fathers  property, 
and  the  iraccefTible  Light  of  the  Sons  property.  And  the  Spiritual  World  is  fi- 
gured, i-naged,  reprelented,  aduated  and  expreffcd  by  the  Sun  and  Saturn:  Li- 
pecially  by  the  Sun  as  it  were  by  a  Nature  God. 

2.  And  theretore  as  if  you  ilop  the  Efflux  of  a  Fountain  the  fiream  ccafethj 
oriftheSapbeobftrufted,  the  Fruit  foon  feels  thedefe«5f,  or  if  you  withdraw  the 
Face  from  before  a  Looking  glafs,  the  Glafs  retains  not,  but  lofsth  it.  Thus  was  ic 
thatthe  Out-birth  of  the  third  principle  was  over-catt,  ceafin°  its  Luftre  at  the 
inftantof  the  Lords  Paflion. 

(i.)  3-  Thethings  iignined  by  it  were,  (i.)  That  as  ^i^Jw departed  out  oftheErer- 
nal  day  into  the  tempo:  aryDarknefSj  To  did  temporary  Darknefs  here  ihouder 
out  or  exclude  the  day. 

(2-)  And  as  Aij.id  Exchang'd  a  bleffed  repofe,  exaft  order,  perfefl  peace ,  and 

fweet  reft  for  a  Rate  of  Enmity,  Horror,  Torment  and  Death:  So  now  did  the 
Lord  enter  into  that  Death,  Enmity ,  isTc.  to  pais  us  through  mto  Ia^q  and 
Reft. 

(3)  Agiina^  AUm  went  out  of  the  holv  firft  and  fecond  principles  in  to  the  Befti- 
al,  teparate,  prophane  Out- birth  :  fo  did  the  fame  Our- birth  pafsnov;' into  Death 
and  impotence,  difcovering  it  lelf  thereby  to  be  only  a  iTiadow,  t'leirOr'cr  and 
Beauty  borrow'd  and  dependant  wholly  on  the  Internal  World,  and  that  no 
Creature,  World  or  Angel  hath  a  Self  fufiiciency,  fo  leaft  of  all  hath  thi?,  which 
is  but  a  Piduxe  of  Eternal  things- 

(4.)  It  alfo  lignified  the  wrath  of  the  fir/l  principle  invading  the  fecond  or  out- 

breathed  holy  Life,  prevailing  to  the  (hutting  up  the  Eye  of  the  third  principle. 
Yet  that  after  three  hours,  (vi!(;)  from  the  fixch  to  the  ninth,  {vi^.)  after  a  three- 
fold domiiiation  in  and  over  the  fain  Humanity ;  the  Soul,  the  Spirit,  and  the 
Afiral  or  Elementary  Man,  making  the  Divine  Man  cry  out  and  p  ead,  that  it  alio 
mightnotbeforfakensftraightway  upon  a  fecond  cry  and  a  refignarijn  made5(i'/^.) 
the  fecond  principles  out-breath'd  Lmage  entreth  Death  andftrook  it  dead  3  then 
the  Internal  Light  figur'd  by  the  outu  ard  rifeth  again. 

Q.  127.  Tf^hydd-iChrifi  in  hh  Death  commend  his  SiuUnto  hii  Fathers  Hand}  What 
is  the  Hand  of  Gad  ? 

A.  r.  A5  previous  to  this  Anfwer  it  muft  be  erquir'd,  i.Whatmay  beunderflood 
bySoulsin  f  e.ieral  ?  then  what  by  this  moft  ho.y  ore.    2.  What  \aiious  accepta- 
tion we  read  concerning  the  Hands  of  God  ?  And  come  to  t'e  dir?(5l  Anlwer. 
iThef.s.2^.      I.  Souls  in  general  aie,    (i.)  Sometimes  intending  the  Eternal  Soul,  diflir(5t 
•from 'Spirit  and  Body.  . 

(i )  SoT^ecimes  it  means  the  Body,  di!lin6l  from  both  Soul  and  Spirit. 

(3)  Sometimes  it's  under  flood  of  the  Soul  and  Spirit,  diftinct  from  the 
Body. 

(4.  j  Sometimes  it  extetds  to  the  taking  in  of  the  whole  Man,  as  of  the  mofl  ho- 
ly Soul,  Spirit  and  Body  of  the  Lord  JetusChrift,  wh  >  yielJing  uphimfelf  wholly 
UOto  his  Facher,  was  as  a  w hole  Burnt- cfl'e ring  or  I  aaib  without  fpot.  5a  Jificed 
as  iheo'-e  alone,  oncefcr  all,  and  fore  er,  mtiie  lacnfice  and  Altar  aifo,  and 
Incene,  fully  making  Atonement  and  Entring  once,  and  thenceforth  Eternally 
into  U:e;Ko]y  of  Holies. 

z.  Tr.us  as  the  true  High  PrieH:,  he  entred  the  moft  holv  place,  hringing  in  a  new 
Priefthogdgf  another  Tiibe  (v;i.)  nQtoiLevibutoi^ndah-,  alio  another  order, 

cot 


7he  1 77  theofophkk^  Queflions  Anfwered,  i^% 

t]Ot  of  Aaron  but  of  yrHc'-i'^ei''cl{ ;  by  charg.^  of  the  l'rie(lpo-.d,  changifp  alfo  the 
Law,  of  dire:t  ntceflicy.  putting  a  period  tofig'Jiesj  as  the  ta-i'y  bacnfice  t!  e 
anni'/erl'ary  cntnng  of  the  High-  ttieft  into  the  iioly   place,   bat    rending  the 

3 .  Of  all  w  ich  the  Epifllc  to  the  Ughrews  (  rs  thai  they  were  mofl  immediately 
conctrmecl to  k.KHv  )  doth  copiouflv  inculra*e axi  convince. 

1.  What  ma^f^e  urder'^ood  b^  the  lanrisoftht;  Fat -ei  here  fpokcnof-  Veut.  32.27. 

1.  Sometimes  It  means  his  Mighty  Po\*ei,  in  e~fhbl:.fh-en^rn,  t^c.  icings    ik. 

2.  '^ome  imes  are  lign  fie    by  it  h's  inhni.eOir.nircience  and  C^miiprefence-      4^ 

3.  Sometimes  arc  inte;deJ  his  moft  will  and  gracious  ordirii.g  anu  provi-  Fjil.^^.f, 
dence.  *      ASis  4  28. 

4.  Sometimes  it  fpeaVerh  hi?  mc-ft  loving,  merciful,  carcfal  frefcrvatiorij  and  Pfal.  31.  ly. 
fhie'.dung  of  hit  C!  lildren.  Deut.  33.3. 

4-  In  reriouj;  view  of  all  which  the  Fathers  Hands  whereinto  the  Lord  Jcfus 
Bequeathed  1  is  S' u!.  Spirit  anci  Body,  may  ret  onlybetalei  in  all  thefe  Accep- 
tations but  an  ii  fi'  irely  more  \  a.l  comprehenfi  n  than  aa  Creatuies,  Saints  or 
Angels  can  farhom  orenumer-te. 

5.  Now  to  the  anlwer  u  le  f.  be  it  known  that  the  dear  and  onU'  Eternal  Son 
of  the  dear  Eternal  love  of  the  Feather,  ha>irg  given  h\s  Dii  ip'esand  all  his  pur- 
chasd  holy  ores,  his  eace  for  thci>"incr^m.parable  priviitpe  as  the  legacy  o'f  the 
Prince  of  Peace  by  TeftcJ.nient:  To  t'^e  end  it  mignt  never  be  frufliared,  ratified  ic 
by  the  D.^a:h  of  the  Teflator,  gives  him'elf  up  wholly  at  once,  entring  intodeath 
who  himtclf  was  the  Fountain  of  Life,  and  breathing  his  laff  cry  and  groans  into 
the  Bofoin  or  Hands  of  his  Ever-iiving,  Infinitely  loving,  Omnipreient  Father, 
and  thus  thr'^ush  death  re  introduced  iife  into  the  Humane  Nature. 

6.  And  is  it  ask'd  whv  }  It  is  anfwer'd.  Who  but  the  whole  Father  could  re- 
ceive the  whole  Son  ?  Who  lefs  than  the  Infinite  Rri}  principle  could  receive 
the  Irfinite  fe^ord  principle?  For  tho'  t!;e  Huraie  Soul  as  it  was  deriv'd 
from  Afiry  wai  finite,  yet  as  he  was  conceived  by  the  lemiral  fubftance  of  tne  Ho- 
ly  Ghoftit  was  irfi  iite,  being  wholly  fo  united  to  the  It  finity. 

7.  Behold,  and  fink  down,  and  drown  thy  felf,  Oh  my  Soul,  in  the  fweet 
Ocean  ofthis  fj  ee  Mafter- piece  of  Matchlefs  love,  fee  the  heghth,  depth,  length 
and  breadth  /  Know  what  paHTeth  Knowledge,  Conception,  Comprehenhon ! 
Make  thy  Heart  the  Footftool  of  it,  thy  Soul  a  Sacrifice  to  it,  thy  Spiiit  the  a- 
mazed  Witne  s  of  it,  thy  Mind  and  Thoughts  the  Waiters  on  it,  thy  Tongue  and 
Pen  the  Trumpet  of  it. 

Let  Heaven  ard  Eanh  adore  it,  let  Time  and  Eternity  record  it,  let  Kell  and 
theChildren  of  Pnde  trem.ble  at  it,  but  let  the  humble  Man  and  broken  Bones  In- 
herit, Inhabit  and  Rejoice  in  it  for  ever. 

Q.  128.  lil^y  did  feme  convert  and  turn a^^ain  when  they  farv  what  was  done  at  the  df. 
hgofChrift'.  And  the  W'lh- Priefls  not}  fVhy  mvjt  they  be  blind  and  hardened  a^  to 
tbkJVor'^} 

A.  I.  By  the  High-Pricfts  are  meant  him  that  was  fuch,  and  thofe  Rulers  of 
moftEminencc  affifting  and  concurring  with. him.  This  Quef^ion  is  double,  (vf^f.) 
Why  <ome  did  convert  >  And  why  fuch  as  the  High- Pn  efts,  <*rc.  did  not?' 

That  fom.e  did  as  the  Centurion,  ^^.  Mitcb.  17.  f^^.  fcemg- thiat'  which  was' 
done  feared  greatly,  faying,  Truely  this  was  the  Son  of  God,  Luke  23. 47,  48.  And' 
LM<[e  records.  That  the  Centurion  and  all  the  people  feeing,  (^'t.  Glorified  God, 
and  all  thepeople fmote  their  Breafts  and  departed. 

a.  Fgr  their  dark  Centre  was  terrifiied,  thcnftirrcdby  remorfc  and  compalTion 

T  a  with 


>  l^he  1 77  Thilofophick,  Que fl ions  Anfwered. 

with  ard  unto  f  ^  patient  and  innocent  a  Lamb  and  that  ftirnrg,  moving  On  by 
conviction  to  great  gr:ef,  forrow  and  moirnirg,  begat  love,  and  the  love  en-- 
kind>d  the  holy  light  of  t'-e  f.cond  Divine  principlcrt  whi  :h  number  it's  faid  Lon- 
ginus  was,  who  with  his  Spear  pierced  the  Lo;ds '  kfled  lidc 

3.  But  in  the  Hi^h  Pricfts,  t^c  The  dark  Zeal  Fad  li've  Fire,  dru'^k  up  the 
meek  Water  of  Tender.-.efs  and  Compafllon,  fo  that  t  e  Lig  x  could  not  enkin.lle, 
but  they  remain'd  a  dark  Fire.  For  it  is  maniteft  hey  by  their  imperuous  Lulling, 
proud  grifping  for  Gran ieur  and  Rule,  and  their  priping  after  heaping  up  abun- 
dance of  the  outward  principle  ;  had  by  Coveroufncfs  like  greedy  C  gs  or  iwine, 
formed  cheir  very  Souls  according  to  the  four  Auguiflies  of  the  fLft  dark  Helliih 
ImprefTion- 

4-  As  Antichrift  alfo  (  whofe  Forerunners  and  Antitype  thefe  wre  )  hath  done 
and  ftill  doth.  Therefore  to  diftinguifh  a  refolv  'd  hardened  Per:  ecutor  from  the 
Creatureh  Devils  is  thus  to  be  done;  that  the  perfecuting  Man  hath  on  him  the 
BeRial  part  0-"  the  Out-birth  for  mitigation,  which  is  a  Door  throu2,Ii  w'rijh  it 
ispoflible  Grace  may  enter,  unlclsthe  impardonable  fin  hath  judicially  wholly  fhuc 
him  up. 

5.  But  the  mitigating  third  principle  exceptefl,  (v?tO  ^he  worftpart  of  it,  the 
Antichrifrian  Spirited  Man  having  ihut  cut  the  fccond  principle  j  the  Evil  Argels 
and  he  are  in  one  and  the  felf-fame  principle. 

6.  Itisa'focer.ain  thatthe  Antichrift,  fometimes  call'd  the  Where,  fometincs 
Babylon,  fometimes  the  Myftery  of  Iniquity  aud  Man  of  Sin,  is  as  fuch,  incur»:able 
and  irrecoverable ;  for  it  is  an  Enmity  againft  Love  and  Me  .knels. 

The  Art  of  i  hyfickgi  es  that  Difeafe  for  Incureable  which  is  prounaed  on  the 
Conflitution  the  Difeafe  of  Antichrift  is  fuch,  and  therefore  Incurcable  ,  for  he 
is  compos'd  of  the  Enmity  of  the  four  forms  of  the  firft  principle,  and  is  Enmity 
in  the  Abftract,  againft  the  Divine  Kingdom  of  Hutnility,  Meckncls,  Love,  Peace, 
and  Divine  Light  and  Joy. 

Q.  I  z^.  WhAt  WAS  Chrijfi  going  to  Hell  where  be  overcame  Death  and  the  J>e^ 
vil  ? 

A.  I.  Great  is  Mans  Mifery  on  Earth,  by  reafon  of  wilful  blindneft.  When  we 
hear  of  Chrifts  goir  g  to  He  T  or  overcoming  Death  and  the  Dcv  il  there,  we  blindly 
grope  with  our  Conceits  imarinirgin  our  Reafon  a  local  motion  to  a  place  far 
off  But  that  It  may  be  p'ainly  told  what  Chrifts  going  to  Hell  was  j  it  muft  firft 
3.  be  orderly  lai'j,  i.  What  Hell  is,  and  where?  Which  is  rcferr'd  to  the  17th. 
2.  Anfwer  the  1 9, 2 o,  2 1 ,  2  2,  2 3  verfes.  2.  What  the  Conquering  Captain  Chrift  is, 
that  Vanquifhed  all  the  Pevils  every  where?  It  is  anfwercd,  It  was  ChriA  as  he 
had  made  himl'elf  a  Creature  ;  for  his  Body  as  a  Creature  is  the  whole  holy  pure 
Element,  which  compr.zeth  this  whole  World.  The  holy  Body  hath  Heavenly 
Flefli  and  Blood,  and  Water  of  Eternal  Life,  which  fecdcth  the  Faithful  Soul  ac  the 
Lords  Table. 

2.  Andtho'  it  comprizeth  this  World,  Heaven,  Paradife,  and  the  Angelical 
World,  yet  is  a  Creature,  bu'.  fuch  a  Creatureas  can  be  every  where  in  the  Deity  j 
for  unto  this  Creature  of  Heavenly  fubftantialicy  hath  the  Almighty  Son  of  God 
efpoufed  himfelf,  as  a  Body  to  remain  in  Eternity  (^  as  in  the  time  the  Sun  doth 
unto  the  Moon  )  as  in  his  own  Body.  In  every  part  of  which  Body  the  Trinity 
is  always  manifeft. 

ObjeSiion  3.  But  this  crofteth  the  received  Divinity,  which  afligns  Lbiquity  to 
be  the  peculiar  difcn^gn  ©f  the  Creator,  frgm  the  Creature.   AUb  an  impofing 

upon 


4- 


the  i^'^  Theofophic^OueflfonsJtjfivered.  147 

upon  the  Senfes,  that  one  Creature  is  at  London  and  at  Quinfay  at  the  fame  moment 
of  lime,  a  thins  denied  tol->e  in  the  Sphere  of  an  Angel ;  whofe  Wings  arc  only  il- 
luflraticns  of  his  almoft  ir  ftantancous  local  motion  ^  implying  he  cannot  be  in 
two   plaesatonce. 

Anjwer  4.  The  leaft  divifiblc  Pody  requires  place  and  fpace;  and  magnitude  is 
the  uniting  of  two  or  mo  e  Jivifibles.     i  •  My  Foot  is  not  where  my  Head  is>  but  I      j.^ 
am  where  either  of  the  n  is.     z   If  my  Head  only  is  in  the  Air,  my  Body  only  in      ^[ 
the  Water,  my  Fe*t  only  in  the  Earth  under  Water,  yet  I  am  in  every  of  thefe  at 
once.     3.  My  Hand  is  at  the  Helm,  my  Eye  on  the  Star,  my  Heart  with  my  God  j      ,. 
then  am  I  at  once  in  two  Worlds     4.  Again,  my  Elementary  and  Senfual  Man 
is  in  pain,  my  Sideriai  Man  in  care,  the  unmortified  properties  of  my  Eternal  firft 
Principle  or  old  Man  (  or  Root  of  the  Soul)  in  much  ftubbornnefs,  anxie:y  and 
frowardr.efs,  mv  regenerate ne^v  Man  or  humblcmeekened  Spirit  is  rejoici.^g  un- 
der the  Crofs  in  hope  of  Lternal  Bleflrdnefs.    Yet  am  I  but  one  little  poor  Crea- 
ture, tho'  I  am  at  once  in  one  Vifible  and  three  Invifible  Worlds. 

5".  Now  tho' what  the  new  Man  fees  or  feels,  hath  or  hopes  for,  meets  withre- 
fiftance  in  the  ur.morcifi^d  part  of  tiie  iirft  principle  or  earthy  Veflel,  yet  is  it  not 
fo  m  Divine  Bodies  of  Angels  or  perfeded  Spirits  :  Who  all  by  prevalence  of  their 
coifonance  a -id  uf  iarerrupted  holy  will  have  their  Heterogeneous  parts  fwallow'd 
up  by  their  luftrous  Harmony.  v 

6  Ailthelethtngs  penetrated  and  pondered  5  fliall  our  ftraitned  Souls  confine 
the  Immei  fe  Heavenly  Humani^v  of  the  Lord  Jefus  Chrift?  For  his  becoming 
Man  cr  In:aration  wherein  he  tflumcd  our  rarkened  Souls,  uniring  them  with 
thcDivineVirgn  of  Wifiom,  asone  Creature  in  himlelf  5  did  not  ftraiten,  leflen, 
de.  iii  a  X-  or  com  ii't  a  Rape  upon  that  Virginity,  which  is  the  Tinware  of  the  ho- 
ly ^v  i.  rid,  according  to  which  he  was  Begotten  by  the  Holy  Ghoft  ;  but  it  exalted 
to  the  hi?.heft  rheaffameci  Soul. 

7.  N  r  was  his  uniting  our  ^'rail  A flral  and  Elementary,  and  Senfual  Man  unto 
the  holy  pure  Element,  any  Impeachment  to  the  holy  Element,  which  (in  the 
inPaat  of  the  Virgin  Maries  Conception  )  was  like  aTinfturc,  blelfedly  put  into 
our  Body  in  him  j  but  it  wa.<;asthe  fiift  Refurreilion  to  our  impair'd,  divided, 
jfleep' ,  impure,  mcrtai  Man. 

8.  For  thus  the  Soul  m  he  Virgin  was  taken  into  the  Trinity,  and  the  Body  in 
the  holy  E  e-nent  (  w/ici  is  every  where  prcfent  and  evermore  pure  before  God  ) 
was  made  Lord  in  the  Heavenly  World. 

9.  Yer  is  th-s  whole  Heavenly  Man  a  Creature,tho'  the  Firft-born  of  every  Crea- 
ture, and  is  the  Food  cf  our  Souls,  neither  is  this  a  confounding  the  Deitv  with 
the  Humanity  of  Chrift,  no  more  than  the  Appleis  the  Tree :  Or  the  Jivirg  Ver- 
tue  of  the  Sun  in  the  whole  deep  is  the  Sun  it  felt. 

10.  Tris  Virgin  of  Wtldom  is  the  Image  of  God,  the  Delight  of  Gcd,  the 
Spoufe  of  Jefus  Chrift  and  of  fo  high  defcent  as  to  be  poflcflcd  by  God  in  the  be- 
ginning of  his  way,  (^c.  Read  Frou.  8  from  the  i.  to  the  31.  verfe,  but  yet  is 
not  God  or  the  Infinite  Almighty  Deity. 

Thus  fee  we  hew  Chrifl  was  on  Earth  and  in  Heaven  as  Son  of  Man,  or  in  his 
Heavenly  Humanity  at  once,  and  is  fo  ftiil,  and  it  is  his  Offi:e  to  expel  bind,  van- 
quilh  and  cHa-n  all  Devils  every  where  and  reign  in  the  Throne  of  expulled  Luci' 
fery  to  kill  Death,  and  take  a«vay  the  Sting,  for  Hell  cannot  withftand  him. 

n.  Tnisisdemonftrated  by  the  Operative  Airumt  particularly  by  the  feven 
Regal  Stars.  See  we  not  how  5*  itwn,  tho*  moft  remote,  is  equally  potent  in  coagu- 
lating petrifvi-ig,  giving  weight,  O'c  as  in  Lead,  Stones,  (s'c.  as  if  he  were  at 
the  neareft  dtftance.  Alfo  how  M:rcHry  in  Jupiter  caufcth  Senfitives  and  Plants  to 
fprout  up  tall,  ciTtf.  And  how  Hm  Influcnccth  Men,  mkI  confines  Plants,  checks 

-  Oaks 


^jA^  the  1 77  theofophkh^ Quefims  Jnfirered, 

Oiks  to  be  crooked  Lnotty,  d.varfy '^hmbs  :  And  how  calmly  and  Pronely  Ve- 
rvA  influenceth  eve'.y  where,  how  the  Moon  afls  Bodies,  the  Circukciciis  and 
Fli!xes  ot  Bis-od,  and  the  i  ices  which  tome  ca^l  the  Pulfc  or  that  Ejt  menc.  How 
alio  the  Sun  cheartuily  bears  witness  to  hirr.felf.  Al  thefe  do  vari(>uflv  work 
throughall  the  Creatures  within  their  rri^iplc  (  or  as 'tib  cerm'd,  t!  e  bphere  of 
their  a  nvuy  )  ail  at  once  mail  places  of  all  kinds. 

12.  And  ihall  we  f^raicen  the  tacred  power  of  the  Body  of  the  Lord  Jefus  Chril! 
in  the  holy  principle,  co  narrower  bouncs  than  we  can  do  the  outward  Sun  which 
is  h«  outfide  Image,  wh;ch  at  oncedwe'lstn  al  the  Stars  and  whole  deep  in  every 
Creature  on,  and  rany  under  the  Earth,  a;  .din  ever^'  pie.o^  Gras. 

13.  It  is  demomilracive  m  the  four  I-ieine-!ts}  the  !an  e  Air  fills  all  Craries, 
and  (wi.h  degrees  of  purity  j  fo  doth  it  the  deep,  as  alio  tie  other  three  Elements 

"  in  ch^  Out- birch. 

Only  within  or  abwve  the  Firmament  is  another  principle,  underftood  to  be  a 
holy  Birtb,  of  whichitweiediRreflivetofp-akhere. 

14.  And  ihali  we  think  the  one  holy  pure  E  enent,  the  vertuous  Eternal  Mo- 
ther of  the  more  Impi.  re,  Frophaneand  Morta  four  Elements  tohavelcfs  vigor 
to  operatein  the  holy  p  incip  easrhe  Eternal  living  B<xly  of  Chtilt,  than  they  in 
the  drowfy  Trave's  of  Mcrtahty.  for  Hrodu<flions  and  D-flfolutions. 

Tf.  Thelikemiehtbed  morft.a-ed  by  the  curuard  principles  of  54/,  Sulphur 
and  Mercury  :  And  how  they  optrace  in  degrees  of  Puiitv  according  to  t^eir  leve- 
ral  Subje<Ss.  And  in  a  word  it  niay  bedemon'irrted  in  wh>Ie  Nature  at  devery 
Travel  it  ha:h :  But  it  s  be'rer  co  be  contemplated  than  exp(>ftd  into  marsv  wcrds.- 

Thus  the  Lords  celc  ending  to  Hell  tooverccm.eDeithanci  al'  Devils,  is  evident 
not  to  have  been  a  gc  ing  a  great  way  ofif,  (s'e.  but  what  and  how  it  was  and  is 
eiTcced. 

Q.  130.  Hovpjid  Chrifi  i  Pet.  3.  1^,10.  preach  to  the  Spirits  i  which  in  the  time 
ff  Noah  believed  not  ? 

A,  I.  Truth  hath  f>upd  vvorfe  Entertainment  than  the  Lords  feamlefs  Coat  5 
for  feme  pretenders  to  it  have  rejected,  what  ct;  er  pretenders  have  wrefted. 
Tiius.as  N-a;^  wi^k  dn*fs  makes  him  unworthy  fo  makes  it  him  unabie,  to  hear 
the  truth.  Buttho' we  arejufliv  oflfenc^e*  at  the  fictirious  Purgatory  which  Co- 
vetoufne  s  promp  s  to  e:!  of,  yet  we  mufl  tubrait  to  God  in  his  Word  j  ail  wi-.ich 
mjgnifiech  his  Mercy  arki  Goodie's. 

2,  Tne  Spins  mentione^i  by  Peter  were  of  thofe  overthrown  in  the  Deluge, 
which  tho'  *  one  /meij:)rcrs  (  exprefl/ agatnft  the  Text)   to  be  the  preaching 

^caligef'      before  the  F.ood:  TaeRrror  and  Vafiity  thereof  will  appear,  by  the  foMowing 
Fa,rticular5. 

3 .  I  This  Preaf hii^-W^  tcvfpirjtss  not.tp  Men  in  the  Flf.lb ;  and  certainly  they 
1.  th^periftie^imtrat  .'^Qc^-ner^  MC'!  :ivir^anddv?ng.iilthc  Fieili.  2.  The  Text 
s.      taVe«  notice  there  were  oTr' at  v.' » .d  but  few,  tovit^  (^  eight  Souls)  faved  wiiich 

hath  a  ierio.is  cozilV'  ike  that  of  C^od  ti  ^owi?/?  concerning  Poru.ous 

Nhu-js\    3    Tt  is.l<  '\  s    .at  to  death  in  the  Fie  h,  but  qiickinei  by 

3.      thj,  ${vrit.:   B,^  -c  and   Tr^a  hed  :    It   is  not  faid  tha:  Spirit 

byw  ichChiv'.  .and  pr^a.  xd   b,utheft\ac  was  put  to  death 

andq-'-icke^icd  ve  i  „il.    ^    rh;- tw*^  w-(»r-ld  Imaged  the  firft  Princi- 

ple aad  Reai.'},  '^m;  ,>df'-  %urei  the   iiift  World.    And  vet  Reuhen, 

C  tho'  othev  .  i  e  \\-r  .  was  .  n--i  on:V  innocent  of  all  ^ofeph^s  Bre-- 

thfe<iof  the  f^vcnry  I  hich  T.ightopei   a  Door  ro  them,  v/^. 

tnftlvfii'Vy  oridi^^rii^i  iftjrj-.iv  * c%Oifki.i>^  iaoyic ,^*aguijy  iaclmetii  ,co  iniighten  ' 

the 


4 


The  I'J'J  Theofophick^Queftmn  Anfivered.  i4f 

the  firfl-.  Keubm  is  alio  readie/^  t<^  reflr<f>  on  their  fii  againft  fofepb  in  their  dif- 
trefs  in  E-Opt  j  for  he  was  the  firft  Worlds  figure  a~  '^ofcfh  was  the  Higure  of  Je-  y. 
fusChrift"  S-  I"^  ^^s  to  Spirits  in  '  rironno:  to  Me  i  at  large,  Chiift  when  quic- 
kened from  the  dead  did  Preach  J  whic'i  the  lame  Apcfl.e  explaining  accoroirg 
tothisnaeaning  t  laith,  i  P-t:.^,6.  For  this  caufe  was  the  Golpel  preached  to 
them  that  are  dead,  not  li  zing  ^• 

6.  The  -^poftlefaich  hepieacheitoSpiiirs  which  were  but  fometimes  difobedi- 
e.it,  alfo  telling  us  when,  (vix)  in  theda;sef  N'^it-,  while  the  Ark  was  prepa- 
ring j  implying  they  were  not  d:robe:ient  at  this  time  cf  pieaching.    To  this  Ztch.  p.ii. 
fence  arc  referr'd  the  words  of  die  Prophefie  of  Zechxry. 

Q^  131.  IVhitt  dotb  Chrifls  reft  in  the  Grave  ft  gni fie ;  thxt  he  tmift  Ije  forty  Hours  ^4* 
in  the  Grave  ? 

In  the  98th.  Anfwer  concerning  ^fc[es  being  Forty  days  on  the  Mount  is  what 
may  be  the  compleat  Anfwer  hereunto,  to  which  this  is  referr'd. 

<^  132.  WhymitllChrifts  Grave  be guxrieiwithlP'itchers}  U^'utt  doth  that  fii^rti- 
fethattheH:gh-PTieftsfl>citUre/iftoroppe[e  Gods  Ftwer  and  Might,  and  vpould  \tep 
Chrift  in  the  Grave  ? 

A.  I.  If  it  be  clearly  known  what  the  High  Priefts  were,  and  what  Figure  they 
bear,  irmayallbbeknown  why  they  would  refift  God  and  firive  to  keep  Chrift 
in  the  Grave.  And  what  they  were  and  figur'd  i?  manifeft  in  tie  128  Anfwer. 
They  were,  as  to  their  fi-ry  Zeal,  Captives  in  the  Properties  of  the  fii  ft  ^rirxiple, 
without  enk'ndling  the  Light  of  the  feccnci,  wiich  makes  Men  free:  Their  heat 
fas  to  their  Law)  v\  as  rooted  i.:  Enmitv,  which  is  the  tr  je  ca  ife  of  all  Perftcutions. 

2.  Forifthe^-  had  been  moderated  by  the  Maxims  o!- the  ti-ird,  as  ob'iure  as 
they  are  :  Tho'  the  Divine  Light  had  been  withheld,  and  not  enkindled,  yet  cruel 
Perfecution  could  not,  would  not  thence  naturally  have  proceeded.  See  1 1 8  An- 
fwer. 

3.  It  is  written,  Caf^  not  Pearls  before  Swine  le^  they  trample  them  under 
thtir  Feet, -which  Swine  are  the  Beftial  Men  in  the  third  Prif.ciple.  Again,  Call 
not  holy  things  to  Dogs,  left  they  turn  again  and  rent  you.  The.e  are  tlicy  of  the 
Wrach  Principle  or  firlt  Principle,  whofeRootisin  the  dark  fisry  property  and 
anguifh  of  that  firft  Principle.    -So  that  a  Hog  is  better  than  a  Dog. 

4.  Whenever  we  arc  fliutting  out  the  Rebukes  of  God  in  his  Providences  againfl: 
our  wilful  -.-ontrivancce,  or  the  Convifliors-from  his  W'ord  I'l cached  or  written, 
or  the  Juil  Reproofs  of  good  or  bad  Men  for  our  faults,  or  >he  checks  of  our  ovvn 
Hearts,  and  Gods  Wimefs  in  cur  ConjcierceE;  and  would,  by  our  partiality  and 
iodulgen'ctoourfelves,  flatter  our  feives,  hide  our  ev^ls  like  Aidm,  kek  ex- 
cures,  ftiflc,  filence,  extenuate.,  or  any '.vay  pailiate  the  ^8$tter  charg^  on  us.  then 
are  we  as  thofe  Watchers  keeping  Chrift  (  as  much  as  ia  us  lyes  )  from  chc  ReiUr- 
j-eft  ion  out  of  the  Grave. 

<^  133-.  IVhy  did  the  Evangelift  fay  that  the  Angel  removed  the  great  Sfme  from  the 
Door  »r  Mouth  of  the  Sepulchre  ?  CouLd  mt  Chriji  have  rjfen  elfe  cut  oftbs  Grave  i 

A.  I.  Tbs  is  th^  eighth  Angelical  Minif  ration  to  Chn>1  recorded  by  the  Evan- 
gelifts,  there  being  ten  in  all  T'^'t-     i.  To  Mjr;  before  r4ic  Conception.     2.  To      r.     2,. 
JForfp^conccmm^her.    3.  To  cheSht pher<Js at  the  Nativity.    4.  T-o  J^^ff^  to'fl/      3.    4. 
firom  Herod  into  Egypt,  j.  To  return  on  liije  (ieath  oi  Her$d.    6.  T-O  the  Lord  a ;  ter      5.    6. 

his 


l^o  7he  ifi  theofophtch^Quejiions  Anfwered, 

j^     his  Fading  and  being  Tempted.    7-  Again  to  the  Lord  in  his  Agony  in  the  Garden^ 
g,    ^,      8.  This  removing  the  -tone.    9   Two  Aigels  in  the  Sepulchre  after  his  Relur- 
jq'      rcdion.     JO.  Two  Angels  at  the  Alcention. 

2.  By  reafon  of  Mans  folly  and  fl.>\vj.e  s  of  Heart  to  be'ieve  the  great  and  im- 
portant Dodrine  of  Chri^sbein-rifen,  did  it  plea  fe  the  Urd  to  condefceiid  this 
way  tohe'p  Mans  ■nfi  eli  ^ ,  and  c<>nfir;n  their  weak  Haith.  And  thereforecame 
the  An^-lof  rhe  Lord  a  id  rou'eJ  hack  rhw'  Sronc,  and  fate  upon  it,  and  there  was 
agrearEart:  quake,  aid  theKe  peis  diulliak?,  andbecameas  dead  Men  j  for  the 
coun  cnance  of  the  ^npel  was  as  I.  ight'  ir;g. 

3.  r.-icre  v*  a  no  nee.i  01  the  Lords  par:  to  roul  away  the  Stone  ;  for  his  Hea- 
venly holy  Body  (  vi  hich  en  ;  ed  to  i.  c  Apoflks  the  Doors  being  ihut  }  could  iioc 
bede'aired  by  the  Scone  of  the  epulchre. 

Fr  the '-heavenly  Humanity  *s  nor  include'^  nor  exclufible  by  ary  thing,  but 
pafleth  unapprei  ended  trr'>U:.,h  all  t!,ings  i  being  Lord  of  all,  living  in  himlelf  in 
his  (  wn  holy  Prin"i,ilerhe  E  er.-al  Liberty. 

4.  Bjt  the  p  or  E  r^hv  >.  hi  die  1  of  fa'n  Adxm  being  Captives  in  the  third  Prin- 
ciple have  need  enough  of  a!  G<"ds  gracious  Condefcendings  to  wcik  Faith,  and 
confirm  our  ConfiJcMce,  a  d  rou;  dour  hope  j  for  whirh^Tacious  ends  was  the 
glorious  MelTe  ger  or  In eii|} lb  e  MajeJiy  lent  on  this  Errand.  But  fo  obftinate 
and  great  is  Man«  harcn  (sof  'eart,  that  all  t'-.is  aii  wna'  to  lowe.l  were  needful 
tofetde  a  Foundation  f  r  ..is  Apif^les  and  >  artyrs  to  build  their  ad  our  Faith 
upon:  But  for  ever  bhfT  J'je  tn;  A'mghtv  jjd,'.ha'  a'l  his  gracious  Pro.  uiies  and 
Purpofes  are  abundantly  la.ifieJ  and  o^-ened  5  for  he  is  for  ever  the  yea  and 

S-  Thus,  as -^iiwi  i  1  the  Face  o*^ good  and  bad  (v'l.)  of  the  Holy  and  Hellifii 
Worlds,  fell  mtoimporence  into  the  Out  birth  of  the  third  Principle.  So  the  le- 
cond  ^^Jw  by  the  Minikv  of  the  glorious  Amb^flador  of  the  m  ghcv  power 
•World  w'lOie  Counrci^a  ce  vasas  *  ightnmg,  and  in  prefer.c:  of  the  a^orillied 
Soulditrs figuring  t  e  '  el  illi  t  rinciple,  railed  the  rig^'-  Rumane  Nar  re.  And 
thus  alfomu^  we, if  we  wil  ariie  with  our  Head,  be  as  '  afli.  ^  s  li.fferirg  the  Lord 
to  exercifc  all  his  Rights  in  and  on  us,  with  a  rtfigned  itnce  of  o^r  inabiaty, 
wrctchcdnelt  and  vanity. 

Q^  154  ff-'l'at  U  thep6T»er  ef  Chrifif  Kefurrelfion  through  Deat'^  ?  Hew  did  he  malie 
i.  tnumpbAnt  Jhtw  of  Deah  on  his  Body  ?  What  txos  it  then  thjt  ht  did  with  it  ? 

A-  Tnthe4Tth  Anfwerisfhew'd  w^at  >4rfi«  was  before  his  Fall.  In  the  6^xh 
Arfwer  is  what  Adi  --'s  Fall  plung'd  him  and  us  mro ;  ar.d  in  the  i  i  i  ij  what  the 
death  of  Chrift  (  and  efFd:  of  it  )  is  :  Every  of  which  three  Anfwcrs  being  duly 
confider'd,  will  conduce  much  to  the  opening  of  this. 

We  come  to  fearch  what  the  power  of  Chn<^.«!  Refurreft'-^n  is,  w'-ereby  he 
Triumphed  over  all  oppofite  Powers  and  Principalities,  and  made  a  (hew  thereof 
inhisB)dy. 

I.  The  Fall  and  Curfe  brought  wrath  into  >^ii»x's  feveral  Principles,  {v \  )  the 
four  pr')perties  of  the  firl  into  Enmity  and  Ra-,e.  Alfo  lb  captivated,  cblcured 
and  buried  the  Tran  parcncy  of  his  fecond  Principle,  that  the  Virgin  of  Divine 
Wifdom  ('totally  dilappearing )  retir'd  into  her  own  !-'eaven,  theiceforth  he 
became  wholly  impotent  and  utterlv  dead  to  the  Divine  Migii,  only  the  Sidcrial 
j3/dg/^did  fit  as  Councellor  in  his  Earthy  Reafon,  whcrcjnto  the  Serpentine  fubtil- 
ty  can  familiarly  infinuate. 

X.  But  fo  much  of  rhe  Tinfture  remained"  in  him  as  is  infeparable  from  the  feve- 
ral  ExiftenCies,  and  for  the  fake  whereof,  the  very  Out- birth  of  the  Creatures 

Oiajil 


the  177  Theofophick^  Ouefiions  Jn fiver ed.  r  j  i 

fliall  in  their  Idea's  have  a  Refurredion,  by  Vertiie  of  the  Tinclure  in  them. 

3.  His  third  Principle  was  alfo  as  wretched  as  its  Capacity  extended  to ;  for  the 
Aftral  Man  was  under  a  feriesofEvil,  Crols  Coniundionsard  Afrefts  :  The  Ele- 
mentary was  brutilli,  degenerate  and  like  the  worft  of  BeaPs.  Where  was  now 
ti.edear.  firft,  precious  Image  of  Modcfty,  when  he  was  now  half  Devil,  and 
halfBeaft? 

4.  Of  this  fierce  State  and  Death  it  is  faid.O  Death,!  will  IcThy  Pf^t/'jwhich  is  done 
by  introducing  of  Life,  and  the  Life  thus  enkindled  is  ssthe  Tir  dure  tranfmuting 
Metals,  by  feeding  their  hunger  by  fuch  jartofthevertue  of  the  Second  Priftdple, 
which  the  hunger  longeth  after,  and  is  capable  of- 

5.  And  the  Divine  Love- fire  begotten  and  arifingin  the  Soul,  is  theSotil's  Re- 
furredion,  of  which  it  is  faid,  Bkfedandho^}  U  he  thiit  hath  part  of  the  firji  Kefurre- 
Bicn,  for  of  fuch  the  fecond  Death  jh ill  have  no  Power. 

6.  The  great  Dodrine  of  the  Refurredion  hath  had  many  Enemies  (befidesthe 
Athenians)  who  laught  at  it  j  for  the  Sadduces  amor  gft  the  Jewsbcheved  it  nor, 
and  too  many  at  this  day  oppofe  it,  becaufc  they  mifurderfland  that  and  othep-. 
Divine  Truths^  fo  that  may  flill  be  the  Lamentation,  My  P(otle  ptnjl)  ]or  ream  of 
linowledge.  They  that  faid  in  the  Apofiles  days  the  KefurrtHion  Kpxji  already,  were 
not  (perhaps)  aware  that  they  overthrew  the  Faith  of  fome,  ic  being  the  fame 
as  if  they  had  faid  there  was  no  Refurrecfion. 

Obj  B.  Some  may  fay,  Man  having  a  vifible,  palpable,  elementary  Body,  and 
an  invifible,  afiral  Spirit  or  Soul  Author  of  the  live  Senle?,  at  lead  that  ads  the  Or- 
gans :  neither  of  thofe  parts  can  ihare  in  the  Refurredicn  ;  fcr  the  Stars  fhall  fail 
and  the  Elements  diflblve.  Let  them  tell  me  too.  our  K  Jefh  is  Grafs,  Dult  we  are, 
of  the  Earth  earthy ,  and  like  the  Beaft  that  perjflieth.  If  therefore  the  Sydcrial 
Root  and  four  Elements  return  into  their  vtther,  can  the  Produds  thence,  fubfift, 
his  Body  being  dependant  on  a  tranfient  Principle  whereof  'tis  compounded.  With 
what  Body  therefore  (hall  he  arife  ? 

A.  I.  8.  Chrift  had  avifible,  palpab'e  Body  as  ours  from  the  aftral  World 
and  four  Elements,  though  by  reafon  of  his  beins?  begotten  of  the  Holy  Ghoft  was 
infinitely  Superior  and  mWe  Noble ;  yet  in  his  Refurredion  was  his  Elementary 
alfo  raifedtc  Immortality  and  Glory. 

9-  The  Apoftle  faith,  If  the  Dead  rife  not.   (i^  IhenChriff  is  not  raifed.    (2.)  Tour  2  Cor.  r  y.  12. 
Faith  ii  vain.   (^.J  Tt  are  yet  inyour  Sins.     (^4  j  Our  Preaching  is  vain,     (j.)  fVe  are  to  the  End. 
found  fxlfeJVitmffes.   (6.)Thofethat  Jleep  inChri/i  are  perifh^d-     (7  )  Our  hope  is  vain.*  d)   C^-) 
S.  IVe  of  aUmenarerr.nfiyniferable.     But  therefore  that  Chrift  is  ri fen,  and  become  the  (?  J  C4-J(s) 
firfl  fruits  of  them  tbat/Jept.  (6  )  (7)  (8.) 

A.  2.  If  our  Body  (as  far  degenerate  as  it  is  become)  had  no  higher  Extra- 
dion  than  barely  the  afiral  World  and  four  Elements,  it  might  have  no  other 
Refurredion  or  Perpe:uity,  but  beastheBeaft:  But  how  then  was  it  to  have  en- 
dured to  E  crnity  J  1-  ad  not  Sin  broken  it  ?  It  had  therefore  its  Root  in  the  Eternal 
fpirit'jal  World,  whereof  the  outward  World  and  the  Spirit  thereof ,  (yi\)  The 
Spirit  of  the  g,r  ^-  World  are  a  figure  and  Re^refentation. 

A-  7,.  1 1 .  1-  ii.  relatively  Erernahheing United  to  the  Eternal  Soul  joyned  to  the 
Holy  Body  it  obeyeth  and  beareth,  ftffereth  and  doth  the  Holy  Will  of  God,  as  the 
Souls  Inftru  -  ent  and  Com.panion-  And  the  wicked  Souls  direful  confedera'-e  in 
all  their  back  Machination?,  heaftly  felfilTi  Maxims  and  fordid  Prcftitutions  ;  and 
therefore  in  both  miift  have  a  Refurredion  to  receive  accorcing  to  their  Works. 

12.  But  th;B>f'ies  of  wicked  People  areas  a  ready  prepared  Engine,  uiiofe 
every  part  is  curioufly  compol'ed  by  Exquifite  fymmetry,liberal!y  oyAi  to  whirl  as 
an  Autmata  down  a  fteep- M'^untain  :  w  hi  I'll  the  Bodies  of  holy  Souls  are  as  a 
Bullock  unaccuflomed  to  the  Yoak,  or  a  lazy  Afe  to  llruggle  through  a  narrow 

U  deep 


I  j2  *Ihe  177  7heofophtck^Quejiions  Anfwered; 

(Jeep  way,  wi:h  a  leaden  lead,  up  a  weary  heighih.  So  that  lock  how  much  of 
extraordinary  Affiance,  orracher  viclCiitln  ucement,  the  Evil  man's  Bcdv  is  to 
his  Soul ,  lb  much  perplexing  Impediment  hath  the  regencrai.e  Ciild  from  his 
Body.  ^ 

13.  Infijelity  fuggells  fo  many  Irnprobabilities,as -may  make  one  Impoffibility  of 
thcRM'urreft.on,  to  which  is  oppoltd  Omnipotence  5  Shall  that  Infinite  Power, 
^vhole  Haidg'^es  Being  to  every  thing  and  World,  from  tr.e  Angelical  Tnrones 
tothf  vile  Irted,  and  Minute-)  arts  of  every  pile  of  Grals ,  be  inlufficient  to  rally 
^'a^;'s  cijfleverd  limbs,  numbei  t'l-e  Hairs,  ardnotthe  Members,  record  all  Mens 
Adicns    V/crds,  Thoug  ts,  and  forget  the  whole.  Kulka^-idFabrick? 

14  Astothelait  part  of  the  Oojedi  ^n,  with  what  Body  lluU  they  rife?  To 
this  the  A poftle  replies,  X'^ou  Fool,  that  vphic'->  thou  joxv^jt  is  not  quicken  d  exctpt  it  diet 
and  the  Body  which  fhall  he  (vif^)  noc  the  felf  fame  Grain,  but  the  felf-lame 
Kind  rilech,  be  it  Wheat  rr  any  <:ther,  andthe  lelf-fame  Tmfture  in  theCrop^S 
was  in  the  Seed,  onlvour  Corruption,  filhcwnour  and  Weaknefsis  changed  into 
Incorruption,  Glory-a  id  Power. 

1 5  Tne  Sons  of  Wifdom  can  fee  che  Tranfmuta'ion  cf  Metals.  The  Natura- 
Jift.  the  deith,  difToluticn  a~d  refcrn  inp  and  vivifying  of  Craw-fifli.  Tl.e  curious 
Oblerver,  the  Tranfmigra  ion  of  the  S  Ik-  Worm.  Hverv  one  that  kindles  a  fire, 
the  tnumph  of  the  flaT.e,  on  change  of  the  Accidents  of  che  Fiiel.  The  Phylitian 
the  c  .nfent  of  Bodes  and  Parts  by  fympathy,  and  or  Adivesand  Paflives.  Who 
fee.-  not  the  Loadftone  iingle  out  one  finng  of  Steel  from  a  heap  of  Sand-  The 
Plowman  and  Gardener  fee  out  of  the  dark  Earth  anfe  Corn,  Fruits.  Flowers  of 
other  colour,  odour,  taile,  eirc.  than  the  Earch ;  yetacknowleJge  they  the  Earth 
hath -all  the  Verrues,  Properties  and  Powersof  them  obfcurely  in  it. 

16  Why  then  (hould  itfeem  impcflible,  that  He  thar  raifed  up  Jefus  Chrift 
from  the  Dead  fl-ould  be  able  to  quicxen  our  Mortal  Bodies ,  though  literally 
mortified  'a  hen  Death  (hall  be  fwallow'd  up  of  Victory ;  as  laich  the  Hropher,  Thy 
deid  Menjhj.ll  live,  together  vpith  my  dead  Body  jhiU  ttey  arifvy  Arfii^e  and  fingyou  that 
dwell  in  the  duflj  for  thy  dtw  jlxll  he  as  the  dew  of  Herbs,  Scc- 

Q^  13^.  Jf^at  manner  of  Door  hath  Chrjfi  through  Death  opened  i>?  our  Humanity,  in 
the  Afger  and  Righteoufnefs  of  God,  tthcri  by  wt  may  enter  into  God  >  How  is  thit  done  ? 

A.  r.  As  it  is  not  the  Wind  abroad,  bur  that  in  the  Earth  that  caufcth  Earth- 
quakes ,  fo  neither  could  Man's  mortal  inward  Wound  be  cured  by  outward  Ap- 
plications ;  for,  becaufe  Man  was  become  inw  ardly  a  Hell  to  himfelf ,  and  out- 
wardly lock'd  up  in  the  Curfe  of  the  Out- bath  :  wherein  he  had  fecludcd  and 
fliut  up  \  imfelf  from  tl'e  Divine  I  ight,  as  in  the  69x\\  Anfwer  is  difcourfed 

2.  It  was  therefrre  psftall  Renedy-  unlefs  Heaven  would  n^.crc^fullv  introduce 
it  felf  into  the  Soul  in  the  lig-t  of  his  Life-  Then  did  the  gracicus  Principle  of 
Love  by  bringing  the  Eterna;  Virgin  back  into  the  lockt  up  Humanity  becone  a 
Saviour  :  hike  as  tr.e  Fiat  or  fpeaking  VVcrd  did  in  the  Beginning  by  the  Lipht 
compofe  Order  amorigff  the  Ccnfufionsof  the  Properties  of  the  Clacs.  So  the 
Lord  of  the  Light- Hoh- World  came  into  the  aver  ed  WiUof  the  Huiranitr.  and 
there  imp  anted  it  fc'f  as  a  Tii  fture,  being  Hmi  elfthe  Omnipotence  of  the  King- 
dom of  Divine  Love  into  the  Angirr  and  fevere  Righteoufnefs  of  God  in  Man. 

3.  Thus  came  it  into  Man's  er.raged  firft  Pi  inciple ,  like  fwee"  Oyl  or  Incenfe 
ipto  a  dark  hungry  fire  ;  which  raiferh  it  into  a  Radiant  fweet  flame  and  luf^re. 
As  when  the  Humane  Inte'Iedif  recurned  into  Ntbui^hadne^i^ar,  his  beHial  Image 
was  exalted.  So  when  tne  Divine,  dear  Love  embraccth,  and  is  e.ikindled  in 
Man's  angry  ficrccncfs,  it  potently  attravls  by  affitniiacion  fome  Divine  Breath- 
ings, 


the  177  theofophkk.  Queflions  Anfrceredi  x  e  j 

ings,  and  makes  impreflions  of  it  fclf:  As  in  Epw  at  his  meeting  5Fico&. 

4.  The  Door  by  which  the  Soul  goeth  into  God  is  opened  ,  as  ^ncob  by  yielding 
up  himfelf,  pafled  through  a  Death,  appearing£/<i«  3  for  by  this  the  Soul's  bolted 
and  barred-up  Door,  is  unfliut  and  fet  wide  open.  So  that  in  the  refignation,  ic 
lives  one  Life  with  Chrift  in  God,  and  hath  its  paflage  through  one  Death  with 
Chrift  to  God,  and  is  in  the  Refurreftion  thus  begun,  in  one  Spirit  by  the  Eternal 
Spirit,  the  hea\  enly  Flelli  and  Blood  or  Humanity  of  Chrift  is  its  Food ,  it  is  God's 
Body  or  Chrift's  Body,  the  pure  Element  and  Virgin  of  Wifdom  and  Modefty  is 
his  Companion. 

«;.  For  thus  bis  violent  griping  Aftringency  is  fated  by  the  Lord's  infinite  giving, 
yielding  l^ower  andVertuc,  this  caufeth  him  infte^d  of  violent  Attraiflicn  to  be. 
like  a  water'd  Garden,  breathing  out  his  fweet  Odours.  His  Anger  and  Rage  is 
foil'd  and  kiil'd  by  calm,  ferene,  Meeknefs,  Humility,  Patience  and  Sweecnefs ; 
H'sEnvy  by  Love,  which  grows  to  a  kind  of  Emulation  to  give,  if  it  were  poflTi- 
ble,  more  than  any  Saint  or  Angel  j  yea,  as  much  if  he  could,to  God  and  for  God, 
as  he  receives  from  him. 

6.  This  Soul  lofcth  himfelf ;  for  he  is  not  his  own,  but  in  an  excellent  fence  i%i 
befides  himfeif :  as  the  Brethrenof  the  dear  Jcfusfaid  of  him  ,  and  would  have 
laid  hands  on  him.  This  Door  thus  opened  gives  i'uch  accefs,  that  the  Soul  once 
and  ever,  and  once  for  all,  gives  all,  withoutthelcaft  referve,  and  fo  hath  no- 
tl  ing,  and  yet  then  and  for  ever  receives  all,  and  hath  all  for  lofinghis  own  poor, 
ntrrow,  miferable,  beggerly  all ,  he  finds  himfelf  rich  with  Eternal fulne.s,  which 
ftiU  he  furrenders  with  deepefl:  Humihty. 

7.  But  how  can  words  export  what  the  Soul  cannot  contain,  or  broken  Letters 
exprefs,  what  a  broken  Hearc  breaketh  and  melteth  in  the  Contemplation  of?. 
How  can  the  {hallow  brutifh  outward  N'an  fathom,  what  the  New  and  Spiritual 
Man  is  i wallowed  up  with?  Theie  things  are  the  matter  at  the  time  of  Sacrifice ; 
but  what !  it  is  always  the  Hour  of  Prayer,  it  is  alwaysthc  time  of  Sacrifice  in  this 
Temple.   Amen. 

Q^i^6.  Whdt  doth  the  Pilgrimage  or  journey  of  the  two  Vifciples  from  Jerufalem 
to'EmiXis/ignifie^  robere  they  complained  in  Anxiety  for  their  Mafter,  and  yet  Chrift 
W Allied  among  them^and  enquired  of  their,  and  taught  then  :  and ytt  they  linevrhimnoti 

A.  r.  This  Journey  is  fitly  compared  to  that  of  Hagar;  who  by  leaving  her 
Miftrifs  Sarah  was  in  great  Anxiety,  and  then  comforted  and  inftrufteJ  by  the 
Angel,  and  fhew'd  the  Well  Ld/wrVoy  and  that  both  with  refped  to  Hagar,  whofc' 
hope  concerning  her  only  Son,  was  like  to  the  over- whelming  fnnow  of  thefC' 
two  Difciples ;  their  only  hope  (being  on  the  Lord's  re^oringrhe  Ki-gd^m)  was 
reduced  to  a  great  degree  of  defpair,  diftrull  and  offence  at  treir  tail'd  hopes. 
Alio  with  refpeA  co  the  Angel  appearing  to  Hagar  at  the  needful  time  of  her 
defpair,  and  which  is  the  firft  recorded  to  have  appeared-  So  is  this  at  as  nee.iful 
a  time,  and  on  a  moft  important  Exigent  of  Defpair,  and  the  firft  day  of  the  Lord's 
Refurredion. 

2.  And  now  founding  the  Difcourfe  by  alluding  to  this  Parallel,  it  will  bs  ob- 
vious what  fignification  this  Hiftorical Occurrence  hath,  (i/ff.)  Tiac  a9  H  gar 
figured  the  flate  of  Bondage,  as  did  Mount  S'fWiir,  which  our  Apofllercacieth  us, 
were  an  Allegory.  Only  by  the  way  it  may  be  noted,  had  not  fo  cood  Autho- 
rity exp'ain'd  it  thus,  but  that  thckfclf- fame  Sxpofitiontiad  been  made  of  ir  by  a 
Modern  Pen,  though  guided  (in  fome  meafure)  by  the  fame  !^pi^t,  c  ur  ktrer 
Wi!e  rnen  would  probably  have  call'd  it  Enthufiafm.  So  doih  this  Journey  of 
the  two  Difciples  from  ^erufaUn  to  Emaiu  fignifie  the  offence  of  a  ChriiUanj  quit- 

U  2  •  ting 


1^4  "^^^  "^11^ theofophick^  ^  neflions  Anfweyed, 

ting  Divine  faithful  waiting  on  God  in  any  ob'cure  Dil'pcn;atirn,  when  th(i  Pro^ 
vidcnces  are  coo  deep  ani  high  for  their  faint,  feeble  dull  dilquifiiion  and  reach, 
then  they  cepsrt  from  Abrxhams  abounding  ftedfaftnefs  cf  precious  Faith  to  Hi' 
gar  s dry  Bottle  of  Reafon;  but  like  CLecpa^  in  Anguiih  lay  we  trufled  this  Mari 
fliould  have  re,:ee  e>i  lfrsel(vi^.)  this  or  that  iliould,or  fhould  not,hiive  bee/i,cir<r. 
impl  irg  their  tn  ft  i'"^  expiring. 

3.  The  Briv!egrooni  was  taken  from  them,  now  was  the  day  of  fafting  and  hea- 
vinefs  :  the  Shepherd  was  fmitten,  now  were  '.hey  fcat::ere.i:  This  \.  as  the  hour 
of  the  powerof  Darkne  s,  fnchas  Gcds  ChiWren  ufua'.ly  meet  wi-h  ef  e.iaily 
the  beginners,  who  having  tafted  a  rime  of  love,  ti^jnk  prefently  to  have  all  tl  ey 
hcpe'or;  Dreaming  of  the  Joun.eys  e;id  at  firft  fettirg  out ,  when  conrariviife 
their  Mr.  is  ralren  from  their  head, inward  or  cutuard  Temptations,  perhaps  both, 
like  a  Torrent  I'a  eep  them  do ^vn ward. 

4.  Then  aie  rhev  apt  and  ufu^lly  do  let  go  the  exerci  e  of  the  Divine  Magia 
where  Faith  and  Love  fupporc  each  other,  a  d  betake  them  to  tne  AOra!  M,/gia, 
their  own Riafon,  wherein  difconlolate  anxiety,  they  Ihew  their  Hope  is  giving^ 
up  the  Gh .  'ft. 

5".  The  Lord's  jovning  himfelf  u'^.tothem,  fignifics  fuch  a  time  of  reco'ledion 
as  is  a  day  neither  dark  nor  hght :  tr  ey  are  feen  and  that  in  mercv  ,  but  their  infi- 
delity with-hou:s  them  from  leeirg.  It  is  neither  Day  nor  Night,  their  Under- 
liandirg  -urruns  their  Eye-,  their  Hearts  burn,  bur  till  farther  di'covery  their  fire 
gives  httle  light,  but  in  the  Evenir.g  it  ihalll)e  light  i  it  was  fo  with  the,T>  (v.'<^  ) 
wheT  '  ur  Reaibr,  the  lifje  and  Child  of  the  third  Prircip'e  doth  fet ,  as  when 
then- Evening  u  as  corr>e.  then  the  true  Eterral  Light  in  Jefui  difcoveis  it  felf, 
breaking  the  heavenly  Bread  :  and  the  fame  hour  they  return  to  ^erulJem. 

6  But  let  all  I'uch  rftended  poor  Difciples  know,  the  Lord  rr^ ay  be  with  them 
while  they  are  furrounc  ed  with  Laments :  let  tiem  itay  for  he  will  not  tarry  long, 
but  if  they  whollv  depart,  t'  ev  may  lye  downfadly  60  Furlongs  from  ferufalem  3 
a?  is  too  gnevnufly  to  be  feenin  the  Potent  EaHern  Nations :  who  are  lain  down 
under  the  D^dliineof  Siderial  Reafon,  their  Regulation  cf  the  third  Principle.  As 
faralfoasthe  Weilem  World  is  with- held  by  Antichriftian  Maxims .  they  feed 
upon  Alhes.  the  Trafh  and  ficlin  ;us  Formula's  of  ti.e  lame  third  Principle  joyn'd 
with  the  cru-1  Properties  of  the  firft. 

7.  And  laftly,  It  muft  be  noted  that  by  the  L'^rd's  appearing  to  them  ii  their 
anxious  ftate  i?  figrified,  the  r  arura'  Produftion  of  Divine  Power  and  Glory  out 
of  thearxio  :s  whee',  tleftrugeh  gof  the  four  mighty  Forms  of  the  firft  Prin- 
ciple as  out  of  its  r  atui  al  Root  or  <^  entre-  More  rr;ight  be  laid  ,  but  none  will 
deny  that  which  is  faid  to  be  according  to  the  Analogy  of  Faith. 

Q.  ig7.  Why  did  Chrift  after  his  RefumHion  firft  appexr  to  a  Woman  ^  undnotu 
hh  Difciples  ? 

(i.)  A'  I.  More  generally,    (i.)  To  fhew  his  Prime  and  Particular  regard  to  a  *?oul 

excelling  in  Love  to  God,  did  he  firfl  iVe  ■  hin  IcU  to  Miry  MigiiUn^  to  whonr 
much  had  been  forgiven,  therefore  il  e  loved  much. 

(i')  And  (z.)  It  was  ro  procee  >  m God's  ufual  Method  ,  whoftanderh  not  in  vtti 

of  the  Wifdom,  Ability  and  Excel'.encv  of  Men  to  work  his  Deligns,  but  doth  it 

("3-)  for  and  in  Babes,  and  bv  them  to  and  for  others-  (3)  Again,  to  give  preference 
to  the  Holy  Zeal  and  Fervour,  which  excited  by  earneft  Love  is  fuccefsful  paflio- 
natcly  to  enkindle  Divine  Light  in  fuch  proportion  of  fpeed,  as  the  ^  eat  is  in  de- 
gree 5  for  great  Divine  Fervour  having  Anguifti  for  its  Root,  hath  always  according 
to  its  own  Nature,  emrneat  Light  and  Glory  fcru&Fruic. 

a.  More 


The  i']^  Theofophick_OuefllonsAnfiveYed.  155 

i.  More  particularlv,  (4.)  To  l>ew  his  immediate  care  of  the  teebleft;  as  ten-     (4) 
derM:thcrsdo  to  their  ucakefl:  Children  :  So  here  to  a  Woma.i.  (f  )  To  demon-      (y.^ 
flrate  his  gracious  Condeicention  -"o  thclepsratc  mi^eof  the  Humanity,  cividei 
from  Adim,  and  firfrm  theTranfgrcflion,  l:»ke  tothefayifg,  Teli  wy  Difciplts  ani 
Peter,  who  had  lb  iate'.y  denied  him,  that  ic  u  a^  as  the  jettirg:  of  a.  dilhci  ed  foint. 

6.  To  try  the^aica  othis  moft  em.incnt  Fo'lowers;  who  ilioulufirft  only  hear  (6.) 
of  this  g'oricus  Relurredion  once  and  again  h\  the  words  of  crhers,  than  after  the 
fence  of  rearing,  foUow'd  their  'eeing  hi  n  ;  then  touching,  then  ta'^irgby  their 
Intellect  his  heavenly  Teaching  then  participatingof  rreSj-inrby  hisbrearhirgoii 
them  Thus  became  thev  WitneiTs,  notonlv  of  Chrift'f.  fsvallowing  up  Death  by 
Vi(ftorv,  by  gradual  affjrance  pnft  ^^II  iTiadow  of  do.ibt  :  but  alfo  be  Witneflcs 
a'ainH:  chemrdves  of  their  ownDffiJence,  till  their  Faith  was  enforced  to  afl  its 
office  by  Mediation  of  all  the  Senles. 

Q.  138.  fVhy  did  Chri/i  after  h'iRefurr?Hion  e.tt  cf  the  broiled  F iff}  rvith  hit  Difci- 
plesy  and  entred  in  unto  them  through  a  jhut  Do'.r,  and  tattght  them  ? 

A.  I.  The  Text  faith,  T)ey  .?<zve  him  a  pi?c?  of  broils i  Fifh  x^i  x  Hony  comb,  and  he 
did  fit.  The  firft  part  of  this  Que  lion  may  feeni  curious  as  well  as  obfcure  ;  buc 
itmuft  be  noted,  that  a. I  things  God  difcovereth  are  not  alike  plain  ,  but  mull:  be 
foueht  out  by  diligent  fearch,  ccmoanng  and  inferring,  as  amorgft  many  the 
ofFsrirg  ftrange  Fire  was  not  forbt'Jcie.T:  but  God  con'uming  the  Sacrifice  by  his 
own  Fire,  did  by  Confeque  ice  forbid  the  other,  the  Error  herein  coft  Ri.ixb  and 
Abihu  their  lives.  The  carrving  the  Ark  on  a  Cart  was  not  forbidden,  but  Divid's 
not  confidcring  and  inferring  a  f^rohibition  of  that  by  the  Direflion  for  carrying  it 
on  the  Priefts  Shoulders,  coO  Uxxah  his  Ufe. 

2.  And  now  here  the  Lord  after  his  R-furrc(ftion  eats  brci'ed  Fifh  and  Hony- 
comb.  as  bef.  re  he  twice  feel?  the  Multitude  wrh  Filhby  Miracle,  we  mav  not 
think  the  Eating  of  FiiTi  inhg  nfiranc,  and  that  ag^in  having  wrought  the  Miracle 
of  the  great  Draught  ot  Fil"hes  :  after  the  Refurrc(5lion  their  Dinner  was  Fil"h.  All 
which  hatha  double  fign;fi:ation. 

(i  )  3.  More  ger.eial,  That  as  Adam's  Fall  had  laid  the  Creation  under  Univer^ 
&1  Diforder.  fuch  a?  \*'as  mo^  aptly  repreferited  by  the  conf  ifed  troubled  "^ea,  and 
ail  lis  L-'cfteri  V  bv  bilhes,  one  devouring  the  other,  as  faith  the  Lord  on  this  Allu- 
fiontohis  Cifciple^,  I  tvili  mafifyoufifnersofmen  in  this  fenfe  concerning  the  New 
Heaven  (^c.  ri\.Atthe  reducing  to  Faradiiical  Order,  it  is  written,  there  was  no  Re-i^.  zo.  i> 
more  Sea. 

(i)  4  More  parfi  u'arlv,  whereas  Fifh  was  never  us'd  in  Sacrifice,  and  Honey 
diredlv  fcrb-dden  to  be  in  any  Offering  to  the  Lord  by  Fiie,  this,  with  rending 
the  Vvilof  theTemp  e  -  astoiliew  the  Jews  the  time  of  their  Sacrifice  was  finil"hed: 
But  Men.  lignificd  bv  Filli,  were  in  a  more  excellent  wzv  to '  e  the  Lord  s,  and  the 
Kingdom  of  Hea-'  en  li'  e  a  Drag  Net  to  catch  them.  But  the  i  not  confidcring  this 
their  gia:ious  Vifita'ion  .  and  perfi fling  in  their  cbfiinate  Sacrificing  and  wilful 
Ignotance  of  thefigr-s  of  the  rimes,  coft  not  the  Jivesof  aN^^-zt  and  Abihu,  or 
»^^4,  but  thofe  of  Prieft.-^ and  People,  Cirvand  Nation,  Defolationof ^frM/4/e»i 
and  i/'orj  Temple  and  Altar,  and  I'upprefTion  of  their  fuppofed  Offspring,  for  fo 
many  Tentuii^s  to  this  very  day. 

y    Now  as  his  Eating  was  Paradifif  al  in  the  Mouth  only.    So  his  entring  (the 
Doors  being  (hutj  w  as  his  being  now  only  in  the  Divine  Principlenot  to  be  ihut 
out  J  for  the  World  is  as  nothing  before  him.    The  Condenfations,  fierccfl  Attra- 
fiions,  ftrongcft  Conflringencies  are  all  open  High- ways  to  his  Omnipotence ;       -    v 
for  his  Conqucft  was  over  Hell,  and  he  gocth  into  all  the  wrath  of  the  firf! 

Principle, 


1^6  The  lyj  theofophick^ Otiefttons  Anfweyed. 

Pnnclple,  as  weU  as  the  third  ,  all  Power  in  Heaven  and  Earth  being  his  fot 

(omoll^>    ^'^  ^^^""''^  ^^""'^  ^^^''  ^'^  RefumSfien  Jhmhimftlf  to  every  cm,  hut  t$ 

1.  A  I.     1.  Byevervonemuftbeintended.    I.  Everyofthofein  7er«r^V«.    or 

2.  1.  Every  of  tnc  Lords  Dilciples.  i .  But  fo  to  have  done  in  the  larger  en«  'had 
been  cros  to  his  own  Inhibition,  C^KOtkolyshinrsto  D  ^^,  nor  PeurL  before  sJ^. 
(2..)  It  nad  oppos'd  Che  Method  of  his  Proccedin|s  uitn  Men,  from  the    im*  nf 

(I.)      h:sConcep„ontohisA^enfion.    (.)  His  Conception  .as a k'renmp^^^^^^^^^^ 
''^  )      Tn  \'V^''^^^'  ]^  ?  Di e^  ^o^ojeph,  then  Pix>phecically  to  £/,/  b:h   Sr^efn 
'    -^      ^"^  f  V^'  ^'\^.  •'-'"oP^f  ^es  had  Obicunr.es.     (2.)  H,s  B.rth  was  d.fcovered  to  the 
po.r  io.rary  Shepherds  afte.-  chat  perhaps  above  two  Years  to  the  Wi  e  Men    bu! 

I7ni  A    ?i'^''"'''?^''^^  a^d'hen,  though  the  Dodors  were  afloniftS  at  hS 
Underfiandirg.  yet  thev  knew  him  rot.     Neither  underl^ood  his  Parer^. !  isAn 

tea  S/.'-'l'  h'^/P^'^  ''  ^^*^"^  ^°  ^^^^^  ^  S^  '^''  '^'  'S  Years  noting  aS 
pears  bur  as  if  he  had  bee.->.a  common  Child  of  .Ji^^n.    (2.)  Tien  the  Ob'cr'  a-mn 

of  what  paired  a^  h:s  Fapcilm  ,  was  inHantly  ll^roudei  bv  i  s  Lny  ^^^ 

drawing  iron,  all  M.n,  intot!:e  Wildernefs.    (4)  A.d  after  h^cVhngo^Sl 

S?ri''"i^^''r'^''"S  f\Gofpel,  he  often  rerreateJ  from  che  Nui  ctS  ^t 
r.  J  for  P  .  ^T  ,^7^.«°fj^e  Tvi-elve,  and  lomenmes  from  them  all  cfp  c.adV 
(S.J      for  Pj  av-er,  and  all  this  while,  unknown  to  his  ver^  B:  echren.    (,■  )  And  « ■'e^  hi 

exalted  Glory  was  fo  confpicuous  upon  raifing  of  ;  a^...,.  tha:  thV  High  PneftJ^? 

began  to  fay  r^  irorU,cec'>  af.er  him  ;  that  it  feemed  to  thre^; "the  hirde,1^; 

the  Baptifm,  he  was  graciouHy  fl.aightned  to  be  Baptized  with    and    far  he! 

fnd  ConfidSf  \  f'''"^  ""^'/'^  he  himfelr  up  atoncexL 'king  the  mfflien  Hopes 
.         ^f'th^S^nt^Et^^^^^^^^^^^^ 

(1.)      of  Innocents.     (..)  The  Sharers  in,  and  Beholders  of  his  M^acks   were  o^ftr?^ 

dive  to  his  other  work  of  caming  Souls ;  therefore  he  lo  frequendy  TaS' 

(3.)       Privacy onthem.    (3  )  The  Multitudes  that  he  fed  by  Miracle  offered  lb  mS 

•  ^' nr^'^^T:  %'''  ^^f  "^^  °"  '^' ^^^'•"^'  ^°^'^"^^^"  o' ^^'1  Worlds  fuchAdvanc^^ 

z'   ^  "len^fS^obeKingotaDunghil,  and  render  him  obnoxious  to  the  lillyJeaS 

aO  of  Earthy  h ings   thofe  Gods  of  Clav  and  their  beaft.y  Tyrannv.    U     The  SoTen! 

/   N  f°M"f''r">'^"i^^"g^'"o^fheEminenceofhisneceiraryEvangcacalWork  iTiar^ 

^'■^  m^^^:^r^'''''^'^'^''''^\^''^-    (OWefee^thhom^wit  S; 

confider  VJ^ )  ww'f  T'  ■  .^1"'  "^hough  the  Objection  be  Digrefiive.  yet  th^ 
lSe!Ti^Thi^gf^.^^S^^^^ 


M 


^''^      of  Hum'anrpl?.^3!l'"?'T.^!:^'^"''^'  ?''^^'^  ^'^  P^'"^^^'  ^^  ^hofc  Produa$> 


(2.) 


phar.e 


't^ht  I J  J  theofophich^  Quefllons  AnfvceretL  1 5  7 

phaneRtotoufnefs,  call'd  Sainrs  Days.    (3.)  Places,  (they  hallow)  of  AfTcnjblirg;      (3  ) 
Confecrating  flonc  Wal'sand Stru(5hjres,and  one  pai tct thole muftbe mue Sacred 
than  rhe  reft,  and  narne  the  Places  bv  Saints  Names,  (ir'c. 

f.  Whether  any  of  the  Difcip.cs&u*.  jrg  t^at  Korry  days  had  not  beheld  him  is  _  ** 
not  iixd. ,  therefore  it  may  fcem  they  all  faw  bim  5  and  why  not ,  Lemg  feen  of  *  ^^'  ^  5* 
above  Five  hundred  Brethren  at  once 

6-  But  there  is  opethi^oftilito  be  faid,  which  mav  b:  read  and  heard  of,  but 
not  known  by  Human  Wit  or  Art  or  compr'hended  by  Aft  alRealon,  (vi^,) 
That  Chnft  had  nor  hath  more,  rv^r  fewer  Witnefles  of  hi-  Rcfurrcdion,  than 
thoie  w+10  were  n  en  with  him,  nfen  m  him,  and  he  rifen  in  them  ;  thefe  Chil- 
dren of  the  Day  witness  his  Refurredi  ^n,  by  his  Voice  to  and  in  them,  they  know 
his  ihape  and  mofc  lovely  form  •■,  for  his  true  I  rage  is  in  them  ;  they  Dine  wi-h 
him  his  heavenly  Humanity  is  the  Flelh  and  Blood  their  huncry  Souls  rea!Jy,truly 
and  fubftantially  do  Eat  and  Dris  k,  their  fiery  Fropertyis  allayed  by  themeeknefs 
of  his  Living- water,  thev,  as  the  Hem  of  ^^^rcn's  Vefture  partake  of  Tome  of  the 
Holy  Oil  poured  on  his  Head- 

7.'  Of  thefe  things  Man's  Iharpeft  Penetration,  witf^out  Regeneration  and  Mor- 
tification difcerneth,  as  the  blind,  finful,  hardened  Multiti'de  would  have  done, 
had  they  viewed  the  Lord  after  his  Refurredion  :  perhaps  to  gaze  or  adore  the 
place  they  faw  him  at,  but  perlecure  his  Image  never  a  jot  the  leis.  Or  beafto- 
nilh'd,  as  Siul's  Company  were,  feeing  only  the  Light- 

8  This  Rcfurrecf^ion  i?  the  lubvei  ting,  gaining  upon  and  over  the  Diforders  of 
the  four  Forms  or  Properties  of  the  firft  Principle,  which  without  the  vertue  of 
the  fecor.d,  would  image  the  third  Principle  in  them,  or  Image  themi elves  there- 
in, getting  on  mcer  Fig-leaves.  But  in  fuch  where  this  Relurredlion  is  beginning, 
though  in  fome  it  is  like  the  uncovering  ot  Fire  3  i(^y  the  latiiors  catch  and  burn 
the  more,  l-^eing  curb  d  and  put  under  a  Law,  yet  light  is  the  natural  conlequentof 
that  Combuftion- 

9  Jn  another  Form,  C!afs  or  Degree  of  Chriftians  who  have  made  Progreft, 
this  new  life  is  more  apparent ,  who  >et  fomeanics  by  their  Droufinets  their 
habitual  Evils  return  and  foil  them  5  for  fuch  are  left  a  while  as  thofe  Cxnanites^  as 
Thorns  andGoars  to  exert  ife  their  Faith  Diligence  and  Circumfpeftion,  <^c. 

10.  Butintho'ic  ex"e'lent.>culs,the  iealec.  ones,  vv  here  the  Refurredlionis  moft 
conpicLous,  there  (as  m  Torches  or  Cand'es)  is  little  troub'e  intnnficaliy  in 
emitting  their  flames  of  .ig^t  from  any  inv*ard  Defesfls,  but  their  burthen  and 
d.ftjrbance  is  from  blaffs  v*  ithout,  either  of  the  Sins  of  others ,  which  like  .nany 
bordenng  Vapours  conl^iie  into  a  Fog,  to  hinder  the  executing  their  Holy  Pur- 
pofes  (^and  bent  of  "heir  Sculs.jo  eni'ghcen  the  Spirics  of  thole  thev  converfe  with_^ 
perhaps  by  C  alumnies.  Or  eife  their  crofs  is  from  ftormy  Perftcudon  to  termi- 
nate thdr  Courie,  or  torment  rhem  in  i:  j  in  all  which  they  are  with  the  fweet 
Spirit  of  the  firft-born  frr.m  the  De^d,  to  encounrer  Oppofers,  and  with  uncon- 
querable Patience  to  offer  up  themfelves,  a-d  abide  bv  it,  content  to  pafs  through 
manv  Deaths,  be  Partakers  of  their 'oir.'s  Enterrairment ,  hold  thtir  Teftimony 
and  fini  h  their  Coi  rfe^f  :r  the  day  -s  breaking  in  fuch  which  mav  have  Clouds,but 
never  fiiaL  Night  invade  it/or  it  is  the  entrance  on  the  i:oly,pure,Paradilicai  Life. 

<^-  140.  Wry  diet  Ckrifi  after  his  RefurreHion  corivarfe  Forty  days  on  Eirtb  before  he 
Wtnt  or  waj  fallen  up  to  Heaven?  JVhit  doth  that  figr.ifie  } 

A.  1.  This  Qneftion  Demands,  i.  Why  Chrifl  converfed  43  days,  tj'c.  Alfc,'  i. 

i,  2.  What  ic  fignified  ?  2. 

;     Tothefirft,  the  Caufes  obvious  to  common  undeiftiQding  were,  i.  To  con-  (i.) 

firm 


I J  g  The  1 77  theofophich^  Ouejiions  Anfmred. 

/■^  \     firm  the  Faith  of  the  Dircip"es,  And,  (2  )  To  found  the  Faith  of  fucce/five  Gene^ 

K  \      rations  concerning  the  Keiurre(ftion.  (i')To  Leave  the  obflinate  Jews  and  others  ■ 
i.-.excufable. 

(i.)  ^.  To  the  fecond  what  it  fignified,    (i.)  That  as^^aw,  in  his  time  of  tryal, 

went  out  ot  the  Eternal  cay  into  the  two  Principles  of  the  dark  Abylj;  and  Out- 
birth.  To  Chniciiow  brought  back  the  fame  two  i'rinciplesharmonioufly  into  the 

{2.)      Ecerna!  Dav.    (i.)  To  lire w  openly  in  his  Body  fchac  was  d^ad  and  is  a'ivc  for 

ii-)  cvcrj  taeViiflcry  over  Death  and  Hell,  (i)  To  Ihew  the  Holy  Paradifi  al  Life 
whicia  Aiam  Ihould  have  continued  in,  (vl^.)  The  per(e\fl  Imaeie  of  the  Almigh- 
ty Trinity  in  every  of  the  three  Principles  ;  Thac  is ,  how  liis  firll,  iliuftrated  by 
the  fecond,  was  to  be  imaged  and  figured  by  tne  third,  over  which  he  was  to 

Ci.)      rule  5   (i.)  Bv  conferving  his  Pure,  Holy,  Virgin  ftat^  as  the  fecond   AdumAid. 

(z.j  Alio,  (2.)  To  Eat  and  Drink  as  the  Lord  then  did  thofe  40  days  in  a  Paradifical 
Heavenly  manner,  in  the  Mouth  only,  not  with  filthy  Guts,  (^:.   but  as  did  the 

(3.)  Angels  with  Abrsham.  (3  )  To  have  comprehended  and  been  able  to  pafs  thiou^h 
all  the  comprcir^d  or  condenfed  Bodies,  ineiilibW,  unapprehended  not  excluded 
but  as  light  through  Cryftal,  penetrating  all  Adral  and  E.ementary  Exifiences,  as 
the  Eye  of  Eternity  doth  time. 

Q:_i4T.  JVhitis  Chrifts going  or  Afcenjtonto  Heaven.-  thathe  did  vifbly  tfcendi 
Whither  is  he  arrivedy  and  where  Uhemw  at  prefent  ? 

A.  1.  This  Dsepis  our  World,  h-rre  was  the  Throne  of  Lucifer,  and  in  this 
World  or  Space  is  our  Heaven,  yet  not  in  this  World  ,  but  in  the  Heaven  that 
comprehend eth  this  \Voridj  but  this  World  cannot  comprehend  it,  as  Time  can- 
not comprehend  Ecernicy. 

2.  The  fharp  Power  and  Omnipotence  of  the  Father  is  the  true  Centre  as  of  all 
Worlds,  (oof  Heaven:  and  the  gracious  Omnipotence  or  true  fecond  Principle, 
is  the  true  Centreof  Holinefs  and  Purity  in  'he  whole  AS)  fs  oK  the  Kather,  and 
efpecially  (if  it  may  b:  fo  fpoken  jthe  Heaven  of  Heavens :  who  ss  he  is  the  Media- 
tor, the  Chrift,  the  firft-bomof  every  Creature,  is  on  the  Throne,  ana  is  him»- 
fclf  the  Throne,  fining  on  the  right  Hand  of  God  ;  that  is,  at  the  plate  cf  the 
quenching  of  Wrath  with  Love ,  he  fitteth  in  the  Throne  ,  and  is  himlcif  the 
Reconciliation. 

Q.  Is  it  oilit ,  vhat  it  the  I^ingdom,  City,  Falice  or  Seat  whither  he  afctnded,  and 
where  he  is } 

A.  3.  He  is  himfelf  the  Seat,  Pa'ace,  City  and  Kingdom. 

Q.  fj  it  As\t  here  can  this  b;  intelli^ibl"  to  Mortds,  living  in  Houfes  cf  Chy  ? 

A.  What  is,  and  where  are  the  Bounds  in  the  outward  World  of  the  Tight? 
The  fhining  Sun  is  its  own  Palare  and  Throne,  it  a!fo  is  m  the  whole  Deep  in  the 
fevcral  El= mcnrs  and  Concrets,  as  far  as  any  thing  is  capableof  it  j  yet  is  it  but  a 
Figure  or  Rcprefentation  of  the  true  Eternal  Son. 

Q..  it  is  laid,  concerning  his  vihble  circumfcriptive  Body,  which  rofe  again,  and 
was  Teen  by  his  Difciples  on  Earth  duiing  his  Forty  davs  converfe  u  hom  tr.e  Difci- 
ples  faw  afcend,  and  of  whom  the  two  Men  in  iTiiniag  Garments  fpake,  that  he 
Ihould  m  aike  manner  delccnd,  f^'bere  v  thai  Body  ? 

A.  4.  Ic^s  anfwered,  ic  is  in  its  own  Eternal  Throne :  But  it  is  to  be  confidcred, 
if  we  in  ouraiirai  Man,  can  view  in  our  InrcKefl  the  whole  Globe  of  Earth  and 
Seas,  and  the  whole  Deep  of  the  third  Principle.  And,  were  our  niore  noble 
part  freed  from  the  'mages  our  Syderial  Spirit  frameth,  what  a\itw  could  it  take 
of  the  Principles  and  Fountain  Spirits  whence  ica'l  fprung,  efpecially  that  which  it* 
lives  in,  and  delights  in  j  as  hpw  much  of  the  Eternal  World  may  a  glorified  Spi- 
rit 


the  177  7heofophic\  Quefiions  Anfwere^.  I  j p 

ritknow  •,  for  the  Child  knows  andfecth  his  Parents,  and  the  Lords  very  out- 
wardBody  was  Begotten  oft  c Holy  Ghoft  as Mafrulinei'eed. 

f.  Ir  chereforf  fuch  a  poor  finire  Creature  as  Man  (the  lower  fort  of  Intel- 
lectuals) who  is  the  thing  fcrmcd  or  building,  can  mount  fo  high,  and  appre- 
hend fo  much-  V/hirher  cannot  he  afcend,  u  hat  carnct  he  do  and  comprenend, 
who  being  rcnceiveci  of  the  Holy  rhoft,  is  the  Builder  nf  the  Houle?  Who,  tho' 
he  humbled  h,m:elt'  to  the  form  of  a  Servant  and  a>  cenc'ed  as  (uch  to  fhew  he  was 
our  Brother,  yer  i-Lordofall  and  in  his  Heavenly  Humanity  is  not  cxclufible 
of  place,  as  Eternity  is  not  excluded  cut  of  time. 

<^.  141.  Whst  ft^r.ifie  themo  Men  in  Shining  Girmei^iSy  who  [aid '^  Tc  Men  ofGz- 
lilee  vohy  looi^ye  up  ifrer  him :  Thfsfefus  rvho  is  t alien  frompu  to  Heaven  will  come  a- 
again,  ajjcu  hive  f:en  him  ascend  or  go  into  Heaven  ? ' 

A.  I.  Mofes  faith,  Oat  of  the  Mouth  of  Two  WitnefT.-s  (hal!  every  Truth  be  ef!a-  Deut.  if,  6i 
blilTied.    And  the  Lord  laithif  he  v/ill  not  hear  thee,  take  with  thee  one  or  two  mau  18.  9,' 
more.    Thus  in  the  Temple  were  two  Cherubimsftretching  out  their  two  Wings, 
and  the  Lord  fent  out  his  Difciples  two  and  two. 

2.  The  fignification  of  all  which  is  that  when  the  firfl  Aiam  by  not  ading  his 
Powers  caufed  the  divi.ling  the  Two  Ti'^ftures  into  dilHnd  Male  and  Female, 
which  fhould  have  remained  but  one.  Error  and  Falftocd  foon  crept  in  5  for  the 
Two  Tinftures  were  neither  of  them  true,  but  Deceit  introduced  it  fclf  rnto  both, 
becaufc  the  crue  Virginity  difappeared. 

3.  And  the  Two  Tinftures  were  united  only  in  the  fecond  Adam  to  bear  one 
Voice  or  Teflimony  s  for  he  Married  the  Humane  Soul  to  Virgin  Sophia.  Thus 
the  two  Men  inihining  Garments  bear  but  one  Teftimony:  Hence  was  it  that  in 
Sacrificing  of  Fowl,  the  Male  and  his  Female  made  but  one  Offering. 

4.  Alio  thus,  as  the  Lord,  who  was  then  taken  up  into  Heaven  fliall  in  like 
manner  return  again  3  fo  the  holy  ^m&Ywgm  Sophia^  the  Wifdom  of  God,  and 
Tindure  of  the  Light,  who  left  the  Humane  Fire  Soul  of  Adam,  and  withdrew 
from  him  into  her  own  Heaven  :  But  by  the  Incarnation  of  the  fecond  Adam,  the 
fame  Eternal  Vuginity  came  down  and  returned  again  to  the  Humane  Soul  of  us 
poor,  unworthy,  miferable  Men. 

<^.  1 43.  JVhymufitheVifciplesofChrift  yet  wait  ten  days  for  his  Afcention  for  the 
fending  cf  the  Holy  Ghoft  ?  IVhy  wot  not  that  done  inftantly  ?  Here  begins  the  Eighth 
CrandDiftributicn. 

A.  I.  It  was,  1.  To  compleat  the  Antitype,  being  the  time  pointed  at  by  the 
Feaft  of  Weeks,  whichFeaftof  Weeks  is  commanded  feveral  times,  (vix- )  from 
the  Morrow  after  the  Sabbath  of  the  Paflbver  reckon  feven  Sabbaths  is  ^9,  and  r 
is  yo,  (ortheFeaftof  Feweco/i  )  from  the  Lords  Refurredion.  At  the  end  of 
Forty  days  the  Lord  afcended,  and  the  Difciples  were  to  wait  at  ferufalem  till  the 
coming  of  the  Holy  Ghoft,  which  was  ten  days  after. 

The  ten  days  to  make  up  the  Feaft  of  Weeks,  was  that  they  might  be  a  fecon- 
dary  illuftration  whereto  the  feventh  day  or  weekly  Sabbath  is  fuitcd. 

t.  Nine  of  thefe  ten  days  points  at  the  whole  courfe  of  the  Race  of  a  Chriftian 
in  this  World,  and  the  tenth  is  the  Crown,  Summit  or  Perfection.  As  the  nine 
firft  forms  of  Fire  are  Crowned  with  the  Heavenly  Birth  of  the  Paradifical 
Earth  and  Water  of  Life  in  the  holy  World,  which  is  obtained  by  adding  there- 
unto the  tenth  form. 

3.  This  ii  figur'd  by  the  nine  Generations  beginning  with  Sem,  aijd  Abraham  is 

X  the 


[6o  the  177  theofophick^Queftiom  Anfvpered. 

the  tenth,  in  whofe  Seed  cometh  the  Blcfling  upon  all.  In  like  manner  find  we 
Angels  Miniftring  to  Chrifts  Incarnation  nine  times,  and  the  two  at  his  Afcention 
was  the  tenth.  See  the  firft  Verfe  of  the  1 3  3  Anfwer.  So  there  were  ten  Lepers 
cleanied  but  one  only  returning  with  thanks,  it  is  faid  where  are  the  nine.  Thus 
was  the  tenth  day  of  their  v,  aiting  the  day  'of  the  gracious  and  glorious  coming 
down  of  the  Holy  Ghoft. 

Q.  144.  JVkit  is  thk  tbxt  the  Vifciples  muji  wiit  and  cvntinue  together  till  the  Holy 
Ghcjl  came  ? 

A.  I,  Will  any  fay  it  was  for  their  outward  fafety  i 'us  true,  obedience  is  the 
fafe  path :  But  this  was  of  its  own  Nature  moft  hazardous,  againft  ficob's  method 
who  divided  his  Fainily  and  Subfcance  to  prcferve  Tome,  but  this  keeping  them  to- 
gether was,  as  to  Mans  Judgment,  an  expofing  them  to  danger  5  for  .firft  an  Af- 
fembly  is  lersfecretthan  one,  alfomore  obnoxious  to  the  Jcaloufie  of  evil  Eyes  : 
From  the  confequence  whereof  they  had  no  outward  defence  of  their  own,  or 
Followers,  or  the  People  which  fomewhat  fwayed  with  the  Priefts,  (^c  in  their 
timeof  rage  againft  the  Lord,  whereas  they  were  not  entered  lb  far  into  their 
MiniHiy  as  might  promife  popular  rcfped.  Therefore  their  being  together  might 
be  deemed  by  the  Bloody  Perl'ecutors  of  the  Lord  a  fi:  feafon,  at  once  to  extirpate 
the  Lords  Sacred  Embafly  and  Embaffadors. 
2.  Their  waiting  and  continuing  together  was  therefore  an  Eminent  Touchftone 

(I.)  of  pure  Love,  and  incomparable  Faith,  (i.)  In  refpcift  of  their  Work  which  was 
to  witnefs,  what  the  Lord  was  Crudfied  for  acknowledging,  (vi^-)  that  himfelf 
was  the  Son  of  God. 

(2.)  9.  (i.)  In  refpe(5toftheplace,  ^erufnUni,  the  ftage  where  the  Shepherd  was 
fmitten,  where  the  Murtherers  were  Rulers,  whofe  Streets  lately  Confecrated  with 
the  holy  Lord's  walks,  Miracles  and  Heavenly  Doftrines :  The  Temple  where  he 
had  often fpoken  like  God,notlike  Man :  Where  was  a  Garden  which  he  had  often 
freq^iented:  The  Judgment  Hall,  where  he  had  been  reviled,  crown'd  with 
Thorns,  mocked,  fcourge  J  and  condemned :  Alfo  Calvary  where  they  mercilefly 
crucified  Mercy  it  felf,  remained  ail  Monuments  of  the  greatcft  Love  and  Pati- 
ence, and  extream  Malice  and  ferine  Cruelty  :  In  this  City  which  fhould  have 
worn  Sackcloth,  with  thefe  fad  Objects  and  under  thefc  Rulers  were  they  to  dwell 
and  be  confined. 

(3-)  4-  (l-)  With  refped  to  the  time,  beingthat  of  the  Bridegrooms  being  taken 
from  themj  of  their  Having  Tnbulation  ten  days,  the  time  W'hen  their  Enemies 
wereFJeiht,  bv  having  their  Hands  Embrewed  in  the  Blood  of  the  Lord  Jefus: 
As  cruel  wild  Eeafts  rafting  the  Blood  of  their  prey,  and  the  time  before  defcending 
of  power  from  on  high  to  revive  them. 

S  But  they  muft  wait  on  this  fervice,  in  this  place,  at  this  time,  fignifyir^g  to 
us  that  the  time  of  the  Chriltjans  Life  is  the  exerciie  of  Faith,  Obedience  and  Trial 
of  the  fincerity  of  Love  ;  a  time  of  beholding  fad  Objefts  as  was  this  of  theirs,  of 
hearine  fiaful  founr!s,  the  being  haraffed  bv  Oppreffivc  Rulers,  convcrfe  with  or 
•mongtr  ma  icious,  enfnaring,  dangerous  Enemies,  inward  Terrors  and  Tempcfts, 
and  oucward  Storms  a'^d  Outrages  trorn  the  powers  of  the  dark  World- 

6.  So  that  ^l.cdiftrcffed  ioul  can  find  no  fuccour  or  guidance  from  the  Imaged 
■•  Powers  tf  the  outward  Aftral  World,  but  muft  fmic  down  from  them,  and  con- 
funtly  wait  the  Breat^'ingsofthe  true fpeaking  Light  Worir.,  left  if  the  outward 
Mdgia.  be  our  level  defign  and  home,  the  dark  Magut  do  by  it  irfinuate  into  us, 
and  wet.'.ereby  form  the  will  ot  the  Spiiitof  this  World  into  our  Eternal  Souls, 
which  neither  can  feed  chem,  cigth  them,  ngr  guide  chcm»  but  if  thus  they  pro- 
ceed 


l!he  177  tl:>eofophickQueflions  Anfwered.  j^i 

ceedtillthe  four  Elements  fall  off,  they  (hall  find  themfelves  milerably  cheated. 
This  waiting  of  the  Apofdes  dircds  us  therefore,  to  wait  for  the  Whifpers  of 
the  Word  behind  us,  fo  call'd  j  we  having  gone  out  from  it,  and  turn'd  our 
Backs  on  it. 

Q,  14^.  Whdt  if  the  Fea/l  of  Pcntecoft  ?  How  was  the  jhedding  or  pouring  forth  pf 
the  Holy  Ghoft  eftcied  ?  And  how  did  the  Bunds  of  the  Tongues  of  the  Lords  Difciples 
become  unloofed  ? 

A.  I.  Our  Fall  in  Aiirn  brought  us  from  the  Paradifical  Feafting  to  the  toilfom 
Lif«.  to  a  frate  affording  no  other  Food  for  the  four  properties  of  our  firlt  Princi- 
ple C  which  was  the  Centre  of  the  Soul  j  but  the  third  Principle:  Which  is  right- 
ly a  feeding  on  Allies  and  a  Shadow.  If  Men  can  live  by  looking  on  their  own 
Pifture,  fo  might  u^i^w's  Soul  by  the  third  Principle.  It  was  worfe  uith  him 
than  it  is  with  an  Elementary  Body  who  canfubfift  a  little  while  by  feeding  on  it 
fclf. 

2.  Now  the  Feaft  of  Pentecoft  was  bringing  back  through  the  Lords  Incarnation 
the  vertueof  theholy  World,  (^ix.)  the  Paradiliral  Bread  and  Water  of  Life, 
for  the  Soul  to  teaft  on  :  The  true  Flcfti  and  Blood  of  Chnfts  Heavenly  Humanity, 
this  pure  Water  of  Meeknefs  is  in  the  Soul  a  Weil  of  Living  Water,  fpringing  up 
to  Eternal  Life. 

3.  Thepourirgforthof  the  Holy  Ghoft  was  thus  efft^ed;  The  Darkncfs  into 
which  the  Soul  had  caft  itfelfcaufcd  a  violent  anguilli,  that  anguilli  of  its  own 
Nature  generates  a  fierce  hungry  Fire.  And  higher  than  this  the  Humane  Soul 
of  its  own  ability  fincc  its  Captivity  goeth  not.  Now  iuch  Souls  as  can  g*t  nofa- 
tiety  in  the  Spirit  of  their  will  from  Gcd,  but  go  to  the  third  Principle,  do  as  Saul 

who  waited  not  for  Sanuel,  bur  conftdering  his  {freights  Offered  a  Burnt-offedrg  j  ^^tn.  1 5. 
himfelf,  and  fo  loft  the  Kingdom. 

But  fodid  not  the  Lords  Difriples,  for  they  waited  till  the  Lord  can"e  Where 
is  he  that  leameth  the  lefTonthis  Myftery  unfoldeth  ?  He  lliallhear  and  under ftand 
thethings  which  none  of  thic  divided  Languages  can  podibly  exprefs,  and  fome- 
times  may  fee  and  penetrate  w  hat  it  is  not  la  a  fal  to  utter. 

4.  Pluck  out  the  Earthy  gueffing  and  pretended  feeing,  ftop  the  Far  agairft  the 
delufive  Charmer,  then  (hail  not  the  outward  P.eafon  ( iike  the  Snn  )  dazle,  nor 
Thunder,  or  the  roaring  of  the  Sea  amufe ;  the  raging  Waves  (hall  be  counter- 
manded, and  thy  Ark  will  be  in  inward  Tranquillity. 

5.  The  pouring  out  of  the  Holy  Ghofl  did  enkindle  the  Souls  Anguiili  and  Fire 
into  a  Light  and  Divine  fcrenity  of  meek  Love.  Now  as  the  blinking  Lamp  fla- 
ming from  a  fmall  fpark  enlighteneth  a  little  Room,  and  the  greater  Fire  of  a 
Torch  yields  a  more  er.-jinentLu  fire:  So  the  greater  the  Anguifti  the  greater  the 
Fire,  and  the  greater  alfo  is  the  Light,  when  the  Lord  enkindles  it  tcJ  a  Love 
flame,  thataccording  to  its  exalted  vivacity  it  be  proportionably  as  it  wercTin- 
fturcd,  reaching  hard  after  the  Refurre<5ticn  from  the  dead. 

6.  Now  were  the  Bands  of  their  Tongues  unloofed  by  their  opening  the  power 
World  in  this  V/orld  ;  for  by  how  much  we  are  by  wrath  and  death  Caprivated, 
by  fo  much  are  wc  impotent :  But  where  the  Spirit  of  God  unites  with  Mans  Spi- 
rit it  frees  him  from  all  rcftridive  Ligaments,  that  with  the  Word  there  may  be 
power.  But  the  following  Qiicftion  treating  of  this  Subjc^,  more  is  not  here  faid 
to  this  third  Branch. 

X  2  Q.   14^ 


i6i  The  1 77  theofophlch^  Quefiions  Anfrcered. 

Q.  14^.  How  U  the  difference  o^  dijiinHien  ofLtngu iges  amo::g them  to  he  unierfiooi  \ 
that  they  have  aH  at  one  jrjtint  fpoi^en  all  Languagts  at  gncs  in  om  jencei  fo  thai  people  of 
all  Nations  unitrjtood  ihtm  ? 

A.  I.  Man's  Fall  cafl  him  from  the  unitv  into  the  multiplicity:  Before  which 
FaU  he  ftood  in  the  one  holy  power ;  his  Word  being  i  i  God,  was  by  his  Almigh- 
tinefs  Mighty,  n'.lir.f^in,  through  and  over  the  muiuplicitv.  his  Words  were  as 
many  Arrows  in  a  quiver,  penetracing  all  thinf^s :  As  rhe  Arrow  out  of  a  Bow 
ofSceel  drththe  Air.  But  Mans  Fall  into  the  mu:tiplicity,  oiiarm'd  him,  ren- 
dered him  impotent,  only  fome  have  a  little  power  to  lee  into  one  property,  fome 
into  another,  but  were  all  Mens  Aaihties  united,  ic  were  but  lome  pieces  of  the 
multiplicity  far  fliorc  of  the  Unity. 

2.  Man  IS  an  Image  of  the  whole  Trinity,  and  the  A  Ural  and.  Elementary 
Worlds  Image,  Heavenly  Things  and  Places,  whil,  Mantne;efore  kept  his  ftacion- 
he  was  in  tnc  Divine  Centre,  but  hisdeparrure  uhenci'  dejected  hira  mio  the  cir- 
cumference. Wheel  of  Nature  or  Out-birth,  thenceforth  was  the  Centre  or  Holy 
Fountain  hid. 

3.  The  Lord  JefusChri!!  as  he  is  the  only  Begotten  Son  of  God,  is  rhe  Eternal 
fpeaking  Word,  which  may  be  underftood  to  be  niernally -generated  out  of  the 
Eternal  Father,  or  fir  ft  Principle,  as  our  four  Forms  or  Anguifhes  ecneratc  natt-j 
rally  t[  e  Liberty  or  Light  which  is  call'd  the  fifth.  This  is  tne  firit  Word  the  crea- 
ting fpeakirg  holy  Word  from  Eternity,  i  fohn  i,  i,  3.  ~ 

4.  Tne  next  is  the  created  Word  taeholv  World,  wherein  the  Almighty  Word 
doth  through  the  Virgin  of  Divine  Wildom  Image  himfelf  It  mav  be  compared 
to  a  holy  Eternal  Bor>k,  whereof  the  Angeis  are  (lOiden  Letters,  founded  in  Di- 
vine Harmony  ;  In  which  Book  the  Aimignty  with  delight  reads  his  own  glonouS 
ineffable,  tremendous  Name. 

J.  B  JttKaf'?'' making  an  harfh  Jar  ring  Tone,  and  changing  his  Golden  Letters 
into  b;ack  ofp  >vlbnouscompofition,  raced  himfelf  and  his  whole  Hierarchy  out 
of  that  fair  Record.  Then  did  the  creating  Word  fpeak  or  incert,  and  in'eriine 
Man  into  that  part  of  the  Bock  out  of  which  Lucifer  and  his  Angels  had  been 
raced,  which  with  the  additional  skill  of  Incerlincrs  had  the  Oat- principle  as  an 
adjunft  to  him,  this  was  the  fecond  race  of  Ine  le^flnais. 

6.  And  tho"  the  skill  of  the  fpeaking  Word  were  perfefl,  yet  a'-  ufually  it  is  in 
Interlinings,  the  obliterated  L etrers  had  left  fome  fla  a/S  or  fcratrhes  ( tho'  not  in 
the  holy  Bock,  yet )  in  the  adjun(5l,  fliadower  or  cover,  (vt^.)  the  Out-birth, 
which  being  new  bound  a.  ^d  the  lacerated  pieces  cemented  ;  in  the  cover  relted 
fuchftains  and  rents,  that  thereof  came  the  perillous,  pnfonous,  ftingmg  Ani- 
mals and  Vegecables,  and  Beads  of  prey  bearing  the  impreflions  of  the  claufes 
of  the  dark  World. 

7.  Whereiato  when  Man  feU  their  contagion  fo  8ff.:(fled  him,  that  he  could  not 
found  a  due  con fonance  to  rhe  Harmorious  Dialect  of  t'-e  Holy  Book,  w:iich  as 
to  him  becarre  fo  c'ofe  *  and  fealed  that  he  could  notrejrl,  open,  nrrfomuch  as 
look  tr.ereon.  But  as  Men  II  literate  cannot  Spell  nor  R;ad,  fo  the  Langusgs  of 
Nature  of  the  Heaven  v  Holy  World  (  our  true  Mor  er  forgue)  wa?  loft  ;  he 
had  no  Ears  to  hear  che  Angelical  Ravilhing  Voices,  nor  Tongue  to  utter  r,  tnl 
the  Fiery  C'ovcn  Tongues  c^efcendcd. 

8.  Now  come  we  to  the  Holv  Language  it  fe'f,  whichif  any  could  fpeak,  world 
nor  ^ome  lay  this  Man  is  full  of  new  Wine,  tut  we  may  mournfuilv  tel;  <.»f  our 
Loftes,  eafierthan  regain  them,  we  muft  fay  that  Language  was  ore  and  but  one. 
For  i:s  Nature  it  is  pure,  for  its  extentitisromprehenfivcof  all,  ard  there  ■ore  no 
wonder  ail  Uiiderftood  it,  foritspowej:  it  hath  Auchontacivcly  Omnipoceace  iV.  ir, 

ai^lually 


7be  177  Thilofophkk  Quejlions  Anfivered.  i^y 

aiflually  or  executively  it  hath  the  Ke\  s  of  Life,  and  Inf^ruments  of  Death,  this 
Word  flew  Ananias  avid  S  mhir d^znd  freed  T^^/r^rf  from  the  Bonds  of  Death. 

9.  Now  as  in  Mens oruinarv  Affairs  the  Reafon  and  Uuderflandnig  prevail  to 
move  the  Mind,lo  that  arter  Debate  a  Will  is  formed,  this  Will  is  the  Kelultof  all 
confideration,  and  is  cne  Man.  the  Soui,  the  Spirit,  the  Body,  the  Paflions,  Af. 
feftions,  all  make  one  Intire  Will,  and  the  Magical  driving  power  of  all  this  be- 
comes the  Word,  this  Word  is  the  Executive  Inl^rume  it,  and  nt  t  barely  the  He- 
rauld  of  the  Soul  or  whole  Man-  It  is  the  Energy  andcxprefled  Vigor  of  all  the 
Powers  ;  w  he' e'^'ore  i:  isliaid.  By  thy  words  thou  {halt  be  juilified,  and  by  thy 
words  thou  iliait  be  conde'r.ned  j  for  the  word  is  the  work  and  the  worker. 

)o.  Thus  and  no  ocnerwile'S  the  Divine  Language  which  the  Holy  Gholl  open- 
e3  m  the  Apoftles,  ("y.^J  ^^'^  R'sfuk  and  Law  or  Abridgment  of  all  tie  l^owcrs  of 
the  hidden  Holy  World,  it  was  the  Opener  of  all  D'ors,  theEpitomy  of  all  Open- 
ings, the  underftanding  of  which  is  offered  bv  thisfimiie. 

I  r.  The  Intricacies  ot'the perverted  perplexed,  confufed  Tongu<*s  inthe  mul- 
tipicity  iscompared  totheNg-'itfeafon,  wren  a  M-m  can  only  lee  che  Houfe  or 
Room  that  contains  him,  ard  that  not  without  the  aid  of  Fire  or  Candle  Jigtic 
where  is  much  ihadow,  rra'  y  uncertainties,  fome  colours  not  diftinguifhabie. 
And  the  explicating,  opening  and  voice  of  the  hoi/  one  Language  is  compared  to 
the  Noon-dav  which  fliews  every  tbngatonce  without  Door  and  within. 

II.  Thus  the  Divine  vvord  or  Jargi.' age  comprehends  all,  opens  all  Doors  j 
theref  )reuasit  thatall  Nations  undcrttood  them  j  for  the  unity  contains  the 
muUipiicity  ,  as  every  Genus  dom  even' of  its  own  Species,  or  as  the  Element  of 
Fire  doth  every  Sp.irk  of  Fire.  This  hath  the  Life  of  all  openings,  as  theV<'W- 
els  are  the  Spirit  of  the  who'e  Alphabet.  All  the  founds  Mufical  cr  otherwi.e  are 
contained  m  three  and  in  feven,  both  Concords  and  Diicords :  All  Voices  or 
Tones  expreiTmg  the  I'afTions  and  Alfediors  in  the  two  Exrreams  of  Joy  and  Sor- 
row, and  the  M.ar  of fqjipopderavinp,  Solemnity  of  Humane  Creatures,  or  o- 
thers  are  compriied  m  the  fixth  Fountain  Spirit  or  property  of  the  Eternal  Na-, 
ture,  and  muif  have  its  efficacy  in  every  formation. 

Q.  147.  Ifhatdoththifjhedding  forth  of  the  Holy  Ghoft  fiut  of  Chrifis  RefurreSfiojt 
and  Ajcension  to  Hesvenprojit  or  bvnifii  us  }  How  may  thxi  be  aljo  efj-'Med  in  ta  } 

A-  I-  When  the  E/>y^/i>7j-  f  who  had  be;n  Baptized  by  ^o/;n^  uereaikd,  Have 
ye  received  the  Holy  Ghoftfmce  you  be  ieved?  Aniwei'd,  We  have  not  lo  much 
as  heard  whether  there  be  a  Holy  Ghoft,  thcv  may  not  be  thought  wh'hy  igno- 
rant of  the  ttcrnalFxirtencc  of  the  Holy  Ghoft  5  for  all  tfiC  Holy  Men  from  the  j^s2C), 
Creation  vrere  guioed  b^  him  :  But  that  theto  kne  .v  not  of  this  glorious  and  plen- 
tiful Eff  lian.  ofthe  Ho'y  Ghcft  ont'  e  whole  Aflemb'y. 

2-.  And  now  how  tlie  pouring  forth  of  the  i-iol)'  Gholt  profits  us,  is  noton'y  that 
recor-isceliverthis  co  us,  as  once  doicinthe  n  ;  but  that  the  lame  is  vouthiafcd 
more  cr  lefs  fcmincrtly,  as  thofi  faci ed  Vifits  are  more  or  leis  welcomd  by  joyful 
Obedience,  or  grieved  bv  fubborn  Rcfifta  ice.  For  a.-  the  precious  ©mtirent  go*- 
ing  d'-wn  to  the  Hem  of  A  ror's  Ve  .  ure  is  not  faid  to  be  frilt  on  the  Rotks  or 
fterile  E^rth,  fo  neithtr  doth  the  Holy  Spirit  alvta-  s  firve  w'thGamfaveis 

3-  Aga'r>,  the  coming  of  the  Ho'y  Gh(  flout  of  v^hnfts  Death  zrd  Refurredion 
profits  iis  alf  \  that  v  hereasi  fin. is  usinas  manypie:ts  as  there  are  [-"r.  p^rnes  in 
Nature,  and  diawn  bv  asma.^v  contradiftory  wills  as  t'  ere  are  iu'jcrdi'  ae  $]<- 
aesin  thoic  Ir  >pcrcirs,  fi^iT'dbytheconfufed  Languaie-;  ai.5iie/,  t' is  Hvdy  Spi- 
rit unite<  us  as  F  re  unites  all  torts  of  Fi.ei  mro  a  jk^  Fki't: 

4.  Thus  it  found  fome  of  chem  in  one  form  and  cxcream,  fome  in  aiiothcr, 

fome 


'1^4  thei'^q  TheofophickQji^ftions  Anfvpered, 

fome  Bufied  with  Curiofitics,  otliers  BruriQily  Ignorant  and  Remifs,  feme  feeking 
by  fraud  cr  othcrwife  to  ef^ablifh  their  particular  propriety ,  fome  making  Ambi- 
tious Defigns  their  Idol,  (y'c.  'The  lacred  Spint  putting  out  the;r  levcral  faife 
Fires,  and  Gloworm  ficticious  Ligiit,  brought  them,  and  wiUeth  to  bring  us  into 
one  Kingdom,  by  one  Spirit  to  mind  the  fame  things,  leads  us  by  one  v,  ill  to  be 
imploy'd  in  one  woik,  tcr  cur  fcattcr'd  Intcrefts,  extravagant  Defires,  and  pri- 
vate felfifh  Contrivances  muft  as  Rubbifh  be  removed,  before  the  Lords  Houfe  be 
Ereded,  or  as  Weeds  be  eradicated  before  the  good  Seevisflourifh. 

5.  'Tis  true  our  Humane  Powers,  and  the  Spirit  of  the  great  World  in  us.  and 
the  Tindurc  convcy'd  us  thereby  may  be  ufed  by  the  Alm-ghty  Archited  as  un- 
hew'd  Timber,  rough  ftone,  and  other  Materials  whereof  to  frame  a  Building, 
like  as  the  Principles  and  Properties  were  excraded  out  of  the  firft  Chaos:  So 
may  our  confufions  be  confecrated  and  made  conducible  to  the  work  of  the  new 
Creacion  which  is  effedcd  in  us  by  dying  of  our  firft  wilful  defires.  For  by  giv- 
ing up  the  might  of  our  firfl  principle  into  the  Intelledual  Light  of  the  fecond 
Principle  there  is  generated  in  us  the  pure  Love  of  the  third  Principle,  of  which 
Love  the  Holy  Ghoft  is  the  Author,  by  this  the  Law  is  fulfilled,  and  in  and  by  it 
the  Hol^'  Ghoft:  gracioufly  feals  the  Regenerate  to  Fiemal  Salvation  :  "Who  having 
bfen  fed  by  the  Flefh  and  Blood  of  the  Lord  Jefus  have  in  part  got  his  Heavenly 
Body  on  them,  which  is  attaining  a  meafurc  of  the  Reluireflion  from  the 
dead. 

6.  This  brings  in  Univerfality  in  the  Room  of  Propriety,  one  inffead  of  many, 
fignified  by  the  Tongues,  which  tho'  Cloven  were  all  but  one  united,  and  one  on- 
ly in  every  Language,  here  fee  we  the  Kingdom  en  Eanh  as  it  is  in  Heaven,  and 
the  new  Man  thus  progrcfTsd  is  the  true,  and  in  fome  fort  pcrfed  Image  of  the  Tri- 
nity, for  it  is  the  firft  difappeared  Image  which  Aiim  fell  from.  And  in  this  moft 
excellent  way  doch  the  glorious  Trinity  work  in  Eternity  in  all  Divine  Creatures 
wherein  the  Three  Perfons  Image  thcmfclves. 

0^748.  JVhitktheUtnrd  H^ori  and  the  Living  Wori  Cbrifii  in  his  Jheddirig 
forth  cm  veith  the  ether :  Hovf  became  they  dijiinguijhed  5  feeirg  all  did  not  hear  the 
iMj  Gbcjt  teach  from  the  Mmth  if  the  ApofiLes  :  for  one  fort  of  them  [aid  ^  They  are 
full  of  fwfeet  IVine  i  thef:  heird  indeed  Afj»j  f^ordt  b-Jt  not  Chriji  teaching  in  his  Re- 
furre^ion. 

A.  1.  The  Literal  Worddidfi»nifiein  the  Jewish  Adminiftration  the  Law  of 
Circumcifion,  (src.  call'd  a  killing  Letter,  tho' even  that  were  glorious  as  is  inti- 

2.  2  7,  mated  by  Afc/e J  Face.    The  Evanpiclizing  by  Preaching  or  Writing  mcft  then  be 
much  more  glorious,  the  Holy  Writings  cf  the  Frophers,  Apcft:les  and  Saints  arc 

3.  fi,     therefore  exceeding  precious,  and  require  great  care  and  diligence  to  learn  the 
Myfteries  there  intended  and  taught,  they  are  fo  good  and  important,  their  Effi- 

cacy, Majefty  and  End  fo  Divine,  that  the  hving  ^Vord  and  it,  are  ufed  as  terms 
convertible,  but  yet  Metonymically  :  As  by  the  Cup  is  meant  the  Wine,  or  by  the 
Bag  the  Treafure. 
^  t  2.  But  the  Living  Word  is  the  Eternal  Creating  Word,  and  tho' no  Language 

"^  "  '  '^'  contains  yet  every  Word  of  Men  is  of  it  and  by  it,  and  when  the  Lord  Jefus  faith 
of  tne  Holy  Spirit  he  fliall  take  of  mine  and  give  it  unto  you,  he  means  the  fo 
fpeakitig  as  the  Spirit  Ihauld  give  utterance.  Such  was  this  when  the  God  of  S^\- 
rits  fell  on  them  ;  other  fpeaking  fprung  from  Eahel^  is  as  far  below  the  Life  and 
Power  of  that  as  the  Confonants  are  below  the  Vowels,  which  produce  but  raute 
Hiflings,  <2'c. 

3.Aad 


The  I'j'j  Theofophick.Queflions  Anfwered.  165 

3.  And  we  may  exptcfl,  when  God  fliallgiveto  his,  one  Heart,  one  i'oul,  one 
Love,  one  Life  of  Faith,  Holinefs,  Meeknels,  Patience  and  i'elf  denial,  account- 
ing nothing  their  own,  but  as  Members  of  the  one  Body  to  live  as  that  white, 
fwcet,  firft  Age  of  thofe  Gueils  at  the  Fcaft  ofPemecoji :  When  God  fliall  do  this, 
we  may  exped  he  will  re  (lore  the  5'pirits  of  the  Letters,  and  give  us  Water  at  the 
pure  Fountain  ;  until  then,  as  one  people  know  not  the  Language  of  others,  fo 
all  people  are  ftrangers  to  this,  and  as  falfhood  caufech  Men  not  to  know  others 
Minds  by  their  Words,  fo  do  Mens  falfc  Hearts  make  them  unknown  to  them- 
fclvcs- 

4.  Now  why  fome  of  them  who  heard  the  Heavenly  Tidings  faid  thefe  Men 
arefuUoffwcet  ornew  Wine,  was  becaufe  themfelves  were  Captivated  in  ano- 
ther Principle  than  that  wherein  the  words  were  Born ;  perhaps  fome  in  the  de- 
ceits of  the  third  Principle,  others  in  the  wrath  of  the  firft  ;  fo  that  they  could  no 
more  comprehend  the  words  of  the  Children  of  the  day,  than  the  Creatures  of 
the  corrupt  terrene  Salitter  can  converfe  with  the  Aerial  Creatures,  or  the  aqua- 
ftrifh  with  thofe  of  the  Fire,  or  then  we  poor  Offspring  of  fain  Adam  can  skill  the 
Dialeft  of  Angels. 

5.  Mans  Heart  is  naturally  prepofleft  againft  Divine  Underftanding.  and  the 
fimplicity  of  truth  not  only  from  hiis  diforder'd  Original,  but  eipecially  by  Matu- 
rity of  Growth  to  fixcdnefs  m  the  humane  Apoftacy  j  for  Youth  ilands  in  a  true 
Ground  which  makes  Angels  delight  in  them,  until  the  Serpents,  Foxes  and 
Goats,  their  Tutors,  Companions  and  Tempters  have  gravely  taught  them  to  be 
Fools  in  Fafhion,  aifo  falfc,  and  by  degrees  to  be  obfcene  and  impudent  of  Con- 
verfation. 

O  how  great  is  Mans  Mifery  on  Earth,  how  innumerable  his  Snares,  how  mul- 
tiply'd  his  Perils  and  Sorrows  in  this  great  and  terrible  Wildemefs  ? 

How  Infinite  is  the  forbearance  of  a  contemred  Father/  How  compaflionate 
the  Redeemer  to  his  daily  Murtherers!  How  long-fuffcring  is  the  grieved  Holy 
Spirit ! 

O,  the  Heighth  and  Depth,  and  Length,  and  Breadth  of  that  Love  fo  abufed 
by  us  1 

The  fubfequcnt  Quef^ion  excufeth  faying  more  to  thfs.^ 

Qi  149.  How  doth  Chrilihimfelf  teach  prefentiaSy  in  the  Office  of  Preaching,  and  yet 
fitteth  at  the  Right  Hand  of  God  ?  Or  among  whom  doth  Chrift  teach,  lehac  U  a  Shepherd 
or  Fajlcr  in  the  Spirit  of  Chrift,  and  a  Teather  of  the  Letter  without  the  Spirit  of  Chrifij 
each  in  hii  Office  ? 

A-  \.  How  Chrift  is  in  Heaven  and  every  where  on  Earth  at  once  according  to 
his  Heavenly  Humanity  the  ii^  Anfwerfrom  ver.  3.  to  the  End,  fhcweth:  Alfo 
it  is  elfe  where  fliew'd  the  fitting  of  Chnft  at  the  Right  Hand  of  the  Power  of  God, 
is  at  the  place  where  Love  quencheth  Wrath  3  therefore  are  the  Sheep  at  the  great 
Day  placed  on  the  Right  Hand  of  the  [udge. 

2.  But  row  tothenextparcoftheC^aefJion,  among  whom  doth  Chrift  teach, 
it  muft  be  anfwer'd,  the  Light  which  bringeth  .*^alvation  hath  appeared  to  all  Men  j 
for  as  every  Countrey  on  Earth  is  vifited  by  the  fplendor  of  the  Sun,  and  every 
Plant  and  Pile  of  Gra.s  Influenced  by  hi  n.  and  fo  hath  been  <Tom  the  Creations 
fo  aifo  from  Ad^m  to  the  laft  Man,  hath  Chrift  the  only  true  Light  fliined,  and 
will  Ihme.  "^ 

3-  And  as  chere  are  many  places  in fom^  Countries  and  fome  Angles  in  every 
Countrey,  wiereonthe  Suns  Beams  beat  not  c^irciftly,  yet  is  there  no  Vegetable 
which  his  VioorInfl'j;nceth  not;  Such  is  the  Preaching  Vertuc  of  Chrift  to  all 
prefent,  paft  and  future.  4.  Again 


l66  The  ijj  TheofophkkQu^fi^onsAnfvpered, 

4.  Again,  as  every  Mineral  is  not  Gold,  nor  every  Fruit  folar,  that  the  Suns 
vertue  Ihould  be  totally  preva'enc  in  them,  but  they  all  are  he! peJ  the  more  to 
grow  thereby  in  their  own  Property,  fo  that  it  is  not  the  Suns  fault  that  ma- 
ny arefpoil'd.  Thus  tho'  Chiifl  (lands  in  the  Door  of  every  Mans  Heart,  calls 
them,  waits  the  whole  time  ofthe  Life  of  many,  and  very  lorg  on  all.  as  a  Judge, 
as  a  Councellor,  and  as  a  Monitor,  yet  many  grow  hard,  and  (aseviK-reatuies) 
"the  ftronger  in  their  own  property,  by  the  delireable  accefs  of  the  Sans  Rays: 
Thus  Impenitent  Men  do  from  Gcds  goodncl's  trcafure  up  wra-.h,  ble's  them- 
felves,  fay  we  ihall  have  peace,  cry  the  Temple  cf  the  Lcr.',  (^c.  and  grow  the 
more  evil  becaule  God  ismoft  good,  and  are  the  more  daring,  the  more  they  'are 
intreated  and  ftrove  with. 

f.  Now  to  the  latter  part  of  thre  Queffion,  what  is  a  Shepherd  or  Paftor  in  the 
Spirit  of  Chnft.  Itisanfwer'd,  Chriftisthe  alone  Shepherd  of  Souls  j  for  allu- 
ding as  before  to  the  outward  Sun.  As  the  Sun  direfteth  the  Creatures  to  get 
good  and  prevent  evil  by  his  daily  fteddy  courfe.  fuchisChrifts  providential  gui- 
ding us  by  his  working  for,  and  facred  Epi fries  v  ritcer.  to  us,  and  bv  aflllling  us  by 
fome  loving  Brother  he  fuljHitutes,  this  is  bis  ruv  ^^  a-  d  Paftorai  Offi  .e. 

6.  Again,  as  the  Sun  not  only  direil' the  rrcacures  to  the  place  of  their  Food, 
but  by  his  vertue  makes  it  to  be  Food,  f  >  that  they  arc  fed  by  his  fecret  vertue  in 
the  things  fed  on,  and  the  things  themfe Ives  are  but  the  Medium.  Thus  is  the 
Soul  fed  by  Chriflby  whom  the  Medium  is  caufed,  and  the  Soul  by  him  alfo  hath 
e  preparednefs  and  capacity  thereunto,  and  the  good  Shepherd  thus  gives  his  Life 
and  Vertue  for  and  to  the  Sheep.and  they  feed  on  him  Bot  Men  callirg  themfclves 
Shepherds  are  only  at  beft  as  ink  and  Paper  v.  herewith  the  Lord  Jelus  writes  his 
good  pleafure,  teaching  others  to  read  it.  So  is  the  Church  cail'd  the  Epiftle  of 
Jefus  Chrifl. 

7.  And  tothe  laftparrof  th'eQueftion,  What  is  a  Teacher  ofthe  Letter  without 
the  Spirit  ofChrift  in  his  Office  -  Itisanfwer'd,  he  is  dead,  (for  it  is  the  Spirit 
only  that  quickcncth)  both  in  refpe.51  of  ijmfe  f  is  fenfual,  not  having  the  facred 
Spirit,  and  in  refpedt  to  his  Work,  the  Le-ter  killeth.  Therefore  tho'  a  regene- 
rated Child  may  receive  fome  f  rength  frcm  the  Teacher  of  the  Letter,  yet  the 
Divine  Principle  by  him  who  is  himfelf  only  in  the  Anguifliof  the  firfl  Principle, 
(vj^)  the  Covetoufnefs,  Pride,  Envy  and  An^er,  or  in  the  Image  or  Shadow 
thereof  the  third  Principle  properly  call  d  the  Valley  or  .shadow  of  Death  the 
unregenerate  i'ouls  are  by  fuch  mifled  into  the  Ditch. 

8.  What  is  that  power  then,  whence  the  Blind  Guides  I'ffue  and  derive  Autho- 
rity ?  From  the  holy  5'pirit  of  Chrift  it  is  not ;  for  that  is  pure,  peaceable,  gentle, 
eafie  to  be  intreated,  full  of  mercy  and  good  fruits.  If  they  were  founded  in  the 
Regeneration  they  would  proceed  in  the  Divine  Impulfe,  but  being  fprung  in  the 
Aftral  Afit^ii  which  is  but  the  Figure  or  Shadow  of  the  Eternal  World,  the  driving 
is  frcm  without,  and  being  fo  from  beneath  cannot  afcend  higher.  Preachers  in 
that  Spirit  are  only  the  Apes  and  Counterfeits  of  the  Divine  Living  5'pirit,  and  the 
Super- intendents  or  Ordainersof  them  are  Men  neither  Authorized  by  the  Law 
nor  Gofpel.    Thus  after  the  choice  Youth  of  Chriftian  people  are  prepofl^ft  with 

VoBoresSche-  ^r//fo//e*sHeatheniih,  and  dry  Breafts  of  Philofophy,  like  the  Children  proftituted 

hfiici  (/.  e.)  to  Melocfi :  They  are  fpirited  by  Men  who  by  a  fatal  Name  arc  cail'd  i^chool-Do- 

iUufcrii  vel    ^ors. 

ludicru  ^.  Thefe  come  abroad  with  unmortified  Luf?s,  imperious  Wills,  impofing 

Princip'es  in  contempt  ofthe  humility,  fimplicity,  and  plainnefs  ofthe  Doctrine  of 
Chri;l,  and  oftbei'elf  denial  Chanty  and  Love  in  the  pradice  of  Chriftianity, 
but  will  be  Teachers  ofthe  Multitude,  yet  being  ignorant  cf  God,  of  Nature,  and 
ofthemfelves;  being  very  great  ftrangers  to  CHrift,  in  whom  only  are  all  the 
Trcafures  of  true  Wifdcm.  (^150. 


Tthe  177  T!heofophick_Quefiioni  Anfvpered,  i^j 

Q^  I  fo.  Whxt  ii  the  Office  of  the  T^eys  ?  How  may  they  beceme  rightly  u[ed,  or  who  is 
worthy  or  fit  for  this  office,  or  whether  is  he  himfelf  the  Office?  Or  whether  hath  he  freely 
given  it  to  mariy  [0  thAt  he  may  without  Cbriji^s  Spirit  forgive  Sins,  or  how  is  it  done  ? 

A.  I.  Peopleof  the  Roman  Communion  fay.  Their  Biihop  hath  the  Keys  of 
Heaven  Ictc  him  by  Peter  ^  but  why  they  derive  from  Peter  they  (hould  (hew,  for 
Peter  was  the  ApofUe  to  the  Circumcifion.  they  were  Gentiles  :  and  Paul  was  the 
Apoftle  of  the  Gentiles.  Thus  far  they  are  as  the  Jews ,  that  as  the  Jews  Perfecu- 
tedthe  HeaJ,  thele  do  the  Members. 

2.  But  were  it  lb  they  derived  rightly  from  Peter,  which  cannot  be,  and  Peter 
only  from  the  Words  of  the  Lordjefusj  which  were  a  dirc<ft  Error  /as  of  fuch 
who  know  not  the  Scripcures)  to  think:  yet  let  it  be  obferv'd  ,  the  Lord  faid  to 

Peter,  Iwillgwetheethel^eysoftheJ^ingdom^dcc.  Itisnot ticre faid,  r^og/i/e,&c.  A/rfM^.  ic. 
Nor  feems  he  then  fit  bejng  ignorant  of,  and  offended  at  the  Notice  of  Chrifts 
defigncd  SufF;:rings,  his  Anl'wcron  tb.at  occafiyncai:s\i  theLord  tofay,  afer  this 
Promife,  Get  thee  behind  me  SJthan,  &c.  But  when  that  l^omife  was  performed, 
it  was  to  the  other  Apoftles  equally  wirh  Pear  5  tor  when  the  Lord  Jefus  ihew'd 
himfelf  to  them,  he  brcath'd  on  them,  faying,  receive  ye  the  HolyGhoJly  wkofe  Sins  ^gf^  20  21 
ye  remit,  8>CC.  ^2.'     *      * 

3.  But  we  read  of  the  Lawyers  who  took  away  the  Key  of  Knowledge,  as  thefe  jifut.  18.  iS 


greit 
Power  goes  to  the  forgiving  of  Sin. 

4.  But  l^ower  of  RemilTion  and  Retention  of  Sin  was  given  by  the  Lord  Jefus     Obj. 
to  the  Apoftles,  together  with  a  CommifTion  to  go  and  Preach  the  Gofpel :  where-   ■ 

in  more  was  meant  ihan  what  was  conferred  on  the  reft  of  the  World  ,  for  it  was 
not  only  a  Power  ot  bare  Verbal  Declaration  which  others  might  do,  but  a  Dele- 
gation of  Commiflionary  Authority. 

All  Sin  is  againft  God ;  thofe  againft  Men  are  againft  God,  as  Men  ftand  related     A. 
to  God,  and  as  they  Tranfgrefs  the  Righteous  Law  of  God.    Therefore  no  Sm  can 
be  Pardoned  but  by  him  againft  v;hom  Sin  is  committed.    And  'tis  the  Infinite 
can  extend  Infinite  Mercy,  which  only  can  fecure  a  finful  Creature  againft  Infi- 
nite Wrath. 

5.  Men  may  as  AmbafTadors  declare  their  Lord's  terms  of  Reconciliation  in 
general  to  all,  and  they  may  ratifie  Peace  with  particular  Perfons,  if  theyai;edi- 
refted  by  the  unerring  Spiric  of  God  to  difcern  them  from  all  others :  but  Samuel 
himfe.f  was  m;ftakenby  the  goodly  Prelence  of  D^vid''s  elder  Brother:  Snch  an 
Error  in  this  C  ale  may  both  invalidate  the  Abfolution  ar.d  Shipwrack  the  Man  into 
a  Lethargy,  Prefumptuous  Dream,  S'umber,  or  tranfiate  him  to  Fools  Paradife. 

6.  And  it  may  be  doubted  this  difcriminatine  Eve  is  dimn  or  fliut  when  the  Con- 
comitants difappearj  tor  now  the  glorious  Effufion  of  the  Holy  Ghoft  enabling  to 

take  up  Serpents,  drink  any  deadly  thing,  heal  the  Sick  ,  ejeft  Devils,  PropheHe,  Marli  16.  if. 
f peak  with  ne'vvTonfiues.  are  all  controverted  as  a  mifunderftood  Hiftory,  rather  18. 
than  to  be  things  praifticable  by  the  Pretenders  to  that  great  work  of  Pardon. 

7-  Let  it  notchereforc  be  thought  a  deiigned  Sacnledge  of  part  of  Ecclefiaftical 
Authoricy,  to  warn  all  to  fee  they  have  fait  in  thcmfelycs,  and  not  be  led  by  the 
Eyesof  others,  and  thofe  alio  Eyes  confefTedly  defeftive.  But  that  the  A  ponies 
did  this,  wasbecaufe  they  had  an  open  Door  into  Hearts,  that  could  fee  who  was 
in  the  Gall  of  Bittcrnels,  and  who  had  Faith  to  be  Healed :  fo  infallible  was  their 

.  Y  deep 


.62  the  iyj  theofophick.Otiefttons  Anfwered. 

deep  penetration,  whereas  the  now  Pretenders  have  their  own  Hearts  fliut  againft 
them,  and  many  ('tis  to  be  feared)  themfclves  fctterd  in  the  Bonds  of  Iniquity. 

8.  I  compare  the  ApoHIes  continaation  in  the  Lord's  Work  of  remitting  after  his 
departure,  to  fojbuah  fucceeding  Mofes,  who  pafled  the  Tribes  through  fordun  as 
/fo/?j/had  done  through  the  Sea,  but  the  fucceeding  Judges  (though  Prophets^  did 
not'ib,  and  the  Allufiori  fo  fits,  as  the  one  is  the  plain  figure  of  the  other. 

9.  He  that  converteth  a  Sinner  from  the  Error  of  hU  vpays,  fmU  fxve  a.  Soul  from  death, 
and  cover  a  multiiuie  of  Sins.  As  many  therefore  as  God  ufeth  for  Inftruments  of 
Converting  Sinners  fd  many  Abfolvers,  Remittcis,  Pardoners  and  Covercrs  of 
Sins  are  there  3  yet  not  one  of  them  is  fo,  but  God  alone  enkindles  his  Candle,  and 
puts  a  Treafure  in  fuch  Earthen  VelTels,  Ibmetimes  by  Preaching  the  Gofpel,  which 
who  fo  rejetl,  do  rejed  the  Council  of  God  againft  themfelves.    Some  others  are 

JSfs  2.  J  8.  ufed  by  holy  Convcrfation  to  the  fame  end;  fo  is  the  unbelieving  Husband  by  the 
believing  Wife,  ^c  Some  by  faithful  Monitions  Some  by  patient  and  conflant 
Suffering.  But  many  by  Writing  (according  to  the  meafure  of  Grace  vouchfafed) 
which  is  a  loud  way  of  Preaching,  ringing  to  the  largeft  diftance  of  the  habi- 
table Earth,  and  living  to  the  Idngeft  fpace  of  time  it  felf :  opening  Heaven  to 
feveral  Nations  and  Ages^influencing  dark  Souls.and  fubjecfling  them  to  the  Scepter 
of  Jefus  Chrift. 

10.  All  thefe  and  the  like  blefled  ways,  doth  God  the  Holy  Ghoft  confecrate  and 
fanftifie  to  touch  and  change  Hearts ;  thefe  are  the  Keys,  the  Evangelical  Keys  of 
the  Kingdom  of  Heaven,  to  unlock  ImprifonM  Souls.  But  if  any  pretend  to  have 
Keys  to  open  Heaven  to  the  Unregenerate  Man,  the  did  unchang'd  Nature,  and  to 
bring  the  Serpentine  Man  in,as  once  the  Serpent  entred  Eden;thoie  are  Thieves,and 
their  Keys,  Picklocks,Hcaven  is  exempt  and  above  them  that  would  break  through, 
and  enter  not  in  by  the  Door. 

Q:  1 5 1,  What  is  Chrift's  Te[iament,together  with  the  tafi  Supper  with  Bread  and  JVine : 
Hove  ii  Chrifi  really  enjofd  ?  what  manner  ofFleJhatid  Blood  it  it  ?  and  what  is  the  Mouth 
to  eat  it  with. 

A.  r.   The  Queftion  is  double,  i.  What  is  Chrift's  Teftament  together  with  the 

laft  Supper  with  Bread  and  Wine,  what  manner  of  Flelh  and  Blood  is  it  ?    2.  How 

is  Chrift  really  enjoy 'd :  and  what  is  the  Mouth  to  Eat  it  ?  To  the  firft,  it's  anfwer'd 

(r.)     Negatively,    (i.)  It's  not  his  Almighty  pure  Deity,  the  infinite  inacceffible  Light 

(2,)      or  true  fecond  Principle ;  this  no  Creature  can  touck  or  reach,    (z.)  It  is  not  the 

Body,  Soul  and  Spirit  he  received  from  Miry  defcending  from  Ev? ;  for  fo  he  is 

j^Sxi.iijia.  ourBrother,  and  remains  a  Creature,  not  fo  fwallow'd  up  as  to  be  confounded 

in  his  Deity  j  but  muft  fo  return  as  the  two  Men  in  white  teftified  ;  nor  is  it  eaten 

or  fwallow'd  fCannibal  like)  into  our  foul  Carcafles.    As  the  Jews  rightly  faid, 

Horo  can  this  man  give  us  his  (meaning  this  hisj  flejh  10  Eat.   But  affirmatively, 

2.  The  Laft-Supper  Bread  and  Wine,  Flelh  and  Blood,  is  the  pure  chart  Virgin 
of  Wifdom,  or  Heavenly  Man,  or  Holy  Humanity  which  Adam  fell  from-  The 
Tongue  of  an  Angel  might  tell  what  this  is,  but  there  muft  be  a  preparednefs  in  the 
Intellefl  to  receive  the  thing  fpoken,  or  he  would  be  as  Dumb  to  the  Hearers ;  yet 
for  the  fake  of  the  ferious  Defirers  it  is  anfwered, 

3.  It  is  the  created  Tintftureof  the  Light  World,  That,  out  of  which  Angels 
were  fpoken  or  breathed  forth,  the  Food  of  Angels  ;  as  every  Creature  feedeth  of 
its  Mother,the  Child  of  the  Breaft,  and  the  Elementary  Creatures  of  the  Elements : 
Mans  outward  Body  on  the  Tinfture  of  the  Elements,  Soul  of  the  World,  or 
Afiral  Powers,  but  if  his  inward  Man  hath  no  higher  Nouriihment  as  theVlnre- 
generace  hath  not,  the  Soul  ftarveth  3  for  its  Will  hath  an  inferiour  falfe  Tindure, 

declining. 


*• 


The  I -J  7  theofophick  Quejims  Anficered,  I C9 

declining  to  Senfuality,  and  with  the  Fool  faith,  Sonl  uhe  tljreft  eat  drink  and  be 
^erf  And  though  by  rcafon  ofthc  noble  Extraaionofthe  Sou  ,  Man  hathEter- 
nS!  as  alfo  the  Devil  remains  an  Angel-  Yet  is  thcTinaure  f  both,falfe  and  de- 
Serate,  man  going  into  the  Wrath  in  the  Looking-  Glafs  and  the  Evil  Spirits  in- 
to the  fiercenefs  of  the  firft  Principle,  and  both  out  of  the  Light. 

4  While  the  regenerate  New  Man  feedeth  on  the  true  Divme  T«nto,  which 
is  the  Bread  that  cometh  down  from  Heaven,  or  the  Fleih  of  Chrift  and  Water  of 
^fe  or  Divine  Meeknefs,  (v/^JThe  Blood  of  Chnft,  ^^^icji  queticheth  the  wra  h 
or  thirft  of  the  Fire-Soul.  It  is  the  QuintefTence  of  the  Paradifical  Angehcal  World 
every  wherffo^^^^^^^^^  evidently  figured  by  the  Qumtellence  and 

TinauTe  in  the  ontward  World,which  that  Man  only  who  is  taugkt  of  God  know- 

"^c'  The  "ecSSd  part,  Hov>  hChriftreally  tmi,  and  ixhtj  the  Mouth  to  eat  it      ^  ^  ^, 
wi?^/  T!^  TheMouthisthegreit,  earneil  hunger  and  thirft  of  the  Love  fick 
Fire-Soul,  and  the  enlightncd  Human  Spirit,  both  (harpened  into  fo  vigorous  de- 
fire  of  Food  proper  for  them  j  that  they  are  dead  (while  thus  awakened;  to  all 

"^SiiU^Z^^^  the  outward  Bread  and  Wine  or  Elements  are 
received  by  fuch  a  Soul.  The  way,  and  manner  how ,  The  Divme  Power-world 
or  Paradifical-Tinfture  or  Virgin  of  Wifdom  and  Purity,  which  are  meant  by  the 
Flefli  and  Blood  of  Chrift,  gives  it  fclf  by  and  through  the  Tinaure  of  the  Bread 
andWme,  not  through  the  Elementary  Bread  and  Wine  which  are  Morta  ,  and 
fo  under  the  Wrath,  but  through  theTinfture  thereof  which  is  Immortal,  and 
for  the  fake  whereof,  the  Creatures  ihall  in  their  J^e^  foare  m  the  Liberty  of  the 
Children  of  God.  Therefore  this  Tindure  or  Kind  of  Quintcffcnce  doth  the  Holy 
Power  ufe  as  the  Medium  to  conveigh  it  felf  into  the  Mouth  of  the  Human  Soul 

^^And  as  the  right  Tinfture  tranfmuteth  inferior  Metals  into  the  noble  {olar  one, 
fo  doth  this  Body  and  Blood,  through  the  above  Medium,  tranfmute  the  halfdead 
Image  into  revived  Vertue,  the  Eternal  inward  Man  into  a  holy  luftrous  Love- 
fire,  and  Lovc-flgme,  that  the  Man  may  thereby  be  exalted  into  an  Image  of  the 
three  Worlds,  in  due  weight ,  harmony  and  regiment  of  the  Holy  Wor^d  ,  or 
Divine  fecond  Principle,  the  Almighty  Infinite  Son  of  God. 

CL  ira.  mit  k  the  plate  in  Mdn,  wberein.Chri/i's  FUjh  and  Blofid  continutth-.  He 
bimfelffaiih,  WholoevereatethmyFleOianddrinke-hmyBlocd,  he  continueth  iri  ^eb.  6.  ^6. 
me,  andlinhims    *  Alio,  If  you  do  not  cat  the  Flefli  of  the  Son  of  Man  .and 'e^,,/;  y  3. 
drink  his  Blood,  then  you  have  no  life  in  you  ? 

^.  I.  What  the  eating  Chrifts  Flefh  and  drinking  his  Blood  is,  and  how       ^ 
it  is  really  en)pyd,  alfo  what  we  are  if  we  eat  it  not,  and  what  it  bririgsus  to  l?c 
if  jve  do  eat  it,  is  the  Subftance  of  the  immediately  foregoing  Anlwcr      ^ 

The  place  in  Man  wherein  Chrifts Flefh  andBlood  continues,  is  the  who-.e  Man, 
ibr  all  is  the  Lords,  (vi^.)  the  whole  cnjightned  MatJ ,  though  in  all  parts  ot.him 
God  is  not  alike  manifeft.  ,       .   .    ^  ^^        r  l    r.      v.. 

2.  As  he  who  fits  on  the  Throne  of  a  Kixigdom  Jis.m  Ppffefliqn  pf  the  mmy 
of  the  whole  Territory,  y^et  efpecially  refidentm  the  Palace  Royal ;  thu5,  Jhoush 
the  Flefh  and  Blood  of  Chrift  fit  as  Soveraign  in  the  Spuit  pf  the  M^cvi  p.  the  new 
borrvaUdof  Gpd,  whieKw,asLisThrpneinMaji,^n4  that  wherein  he  is  pecu- 
liarly prefent ;  yet  is  he  thereby  Ovvr>er  and  right  Proprietor  pf  the  whole.Man, 
and  where  this  is  received  all  is  new.  And  whereas  it  is  written ,  BehoU  J  tff^s 
(^Uthingsnew,.^^x^^it,^^t^i^d^Qo^y^pMKh^1:^ 
,Renovation.  ^  -  ^' 


lyo  Tihe  ijj  T'heofophick,Quefliom  Anfirered. 

5.  It  is  true,  the  Body  hath  th?  Honour  to  be  the  Antitype  of  the  outer  Court 
of  tie  Temple  of  the  Holy  Ghcil  <.r  the  thing  fignifieil  by  a  place  without  the 
Camp,  where  the  Sin-ofterin;  WaS  to  b2  Sacrificed,  the  Body  hath  a  ri:h  and 
ble(r.-d  hope,  noc  Ol  ly  to  be  raifed  a:ain,  but  that  heJhiU  cha.rige  our  vile  Bodies^ 
avd  mii{<!  fern  lil{e  hisglonoM  Bji).  NO'V  tho- gh  God  was  without  the  Camp  as  a 
Wall  of  Fire,  and  m  tiie  Camp  as  Cap:am  of  his^Hoft,  yet  was  he  in  his  holy  Fiace 
as  at  Home. 

4.  The  New  Man  (ftrengthened  by  the  Virgin  of  Wifdom)  is  in  its  Wrcfllings 
both  with  the  AnguiPnes  of  the  Firc-*"oul  ornrf?:  Principle  in  us,  and  with  our 
Mortal,  Scnfual,  A<iral  and  Elementary  Mar;  or  third  Pnndple,  like  to  the  good 
Properties  of  Nature  labouring  (as  it  w  ere  in  the  very  Fire)  to  refcue  thcmfelves 
from  the  Curfe  and  V/"rath  of  the  Uead  Earth,  and  indefarigably  ftruggling  to  pro- 
duce living  ParadiiTcal  Fruits,  Precious  Stones,  Odours, i^c.  in  Power,but  cannot; 
b'ecaufe  the  Curfe  hath  introduced  Corruption  and  Tnftability.  Thus  goes  it  with 
the  Divine  ftirrings ,  where  (as  it  were  inefteiftaally)  they  approach  our  beftial 
Man]  fo  vaftly  unsuitable  hath  our  Fall  render'd  us  to  the  pure  Paradiiical  State. 

f.  But  as  the  good  Properties  are  much  m^jre  prevalent  in  the  benign  Influence 
of  the  Sydenal  World  5  where  they  find  a  flexible  Will  ftrenuoufly  aflive,  and 
a  kind  of  pure  tranfparency  and  unr.iterrupted  Serenity  in  the  Form  of  Eternity. 

So  is  the  facred  Energy  of  Vii  gin  S-iphia,  approaching  our  Sujjerior  part,  vi^  ouf 
Spirits,  after  Holy  enkindljngs  in  them  :  whereas  all  thofe  Applications  to  our 
vile  Carcafles  work  fo  obfcurely  and  faintly,  as  fufficeth  not  to  Tindure  them  to 
be  out  of  the  reach  of  Worms  and  Putrefa(flion. 

6.  Thusisfeenin  whatp'a:e  or  part  in  Man  Chrift's  Flefh  and  Blood  conti-' 
nueth :  which  though  before  our  Fall,  and  when  we  {hall  attain  the  Refurreilion 
of  the  Dead,  we  Hand  as  a  well  tun'd  Inftrumcnt,  but  now  under  t':e  l^all  as  an 
Engine  puU'd  all  ii  pieces. 

7  And  whereas  it  is  faid  continue  IN  us,  as  ufually  we  fay  the  Soul  IN  the  Body : 
it  is  much  more  true  and  proper  to  fay  the  Body  is  in  the  Soul,  for  it  compre- 
hends the  Body.  So,  and  much  more  are  we  alfo  in  the  FlelTi  and  Blood  or  Body 
of'-hrift,  or  in  God's  Body  J  therefore  it  is  written,  Put  on  the  Lord  Jefus  Chriil, 
by  whom  our  whole  Man,  Soul,  Spirit  and  Body  are  comprehended. 

The  farther  /  n  wcr  is  referred  to  the  Book  of  the  Two  Teftamcnts. 

Q.  1 5"  3 .  HcTP  U  Mxn^  and  how  doth  he  become  a  Branch  on  the  Vine  Stoc\  of  Chrifi  ? 
How  doth  Chriji  di^ell  in  him,  and.  yet  fit  at  the  right  hind  of  God  in  Heaven  ?  Alfo, 
how  can  he  Jit  at  the  right  band  of  God  in  Man,  And  jet  the  outward  Man  not  be  be  ? 

A.  I.  Man  was  a  noble  Vine,  and  became  degenerate  by  his  Fall  into  the  Out- 
birth,  which  fhut  him  up  from  the  Divine  Birth  into  Enmity  ,  and  under  the  Evil 
Influences  of  the  Aftral  World  over  which  he  fliould  have  ruled  ;  The  third  Prin- 
ciple was  that  he  took  root  in  i  no  wonder  then  that  he  bare  Fruit  to  himfelf,but 
concerning  the  Fall,  the  71, 72,  and  75  Anfwers  are  clear. 

2.  Andthat  Man  might  be  grafted  into  the  VineChrifl,  the  Almighty  fecond 
Principle  took  the  Heavenly  Humanity  the  Virgin  Image  fwhofe  love  Adam  ex- 
changed for  the  LuR  of  a  Woman)  and  reimplar.tcd  it  into  the  half-dead  Huma.- 
niry  m  Marfs  Eflences,  and  fo  ingrafting  fallen  Man  into  the  true  Vine.  Sec  7jr 
Anfwer  from  1/.  3.  to  the  7th. 

To  the  lecond  part  of  thisQueftion  how  ChrL^ dwells  in  Man,  and  yet  fits  at 
tlie  right  Hand  of  God  in  Heaven,  is  (hewn  in  the  77,  io8,  1 13,  129,  and  I4J, 
Anfwers  copioufly. 

5.  To  the  third  part,  Hw  cm  U  ft  tt  the  right  M  of  G9i  in  Mdnj  and  the  9ut^ 

V4r(k 


the  1 77  theofophick^  Ojiejiions  Anfivered,  1 7 1 

Wiri  ^f.tn  not  be  be  ?  Is  anfwered  that  the  outward  Man  is  the  Image  of  Wrath  and 
Lovc,&  yet  he  who  fittcth  at  God's  right  Hand  inMan(v.  if  where  Wrath  is  quenched 
by  Love)  is  not  the  outward  Mans  for  he  is  the  Image  or  expreis  Charatfterof 
<3od  according  to  his  Love.  'Tis  true,  Man  he  is,  but  js  the  Heavenly  Man :  who 
by  Uniting  to  the  outward  Man,  became  our  Brother,  by  killing  tie  Will  of  the 
Erring  Brother,  prefcrved  the  Brotherhood,  by  cutting  him  off,  implanted  him. 

4.  In  like  manner  we  fee  the  Fountain  of  all  Natural  Fhilofuphy  is  the  very 
knowledge  of  a  certain  real  skil'  to  f^ay  an  expiring  Spirit  at  home,  where  it  is 
eminently  neceflTary,  to  tranfpiant  it  into  another  of  the  fame  kind,  which  wants 
the  out-going  Spirit  to  reinforce  that  other  Species- 

And  what  is  all  Sacred  Thcofophy,  but  the  very  underflanding  of  a  certain  Di- 
vine Arc,  to  receireand  affimilate  the  evermore  over- flowing  Effluence  of  God's 
Bounty.  This  is  the  regenerating  and  the  receiving  the  Divine  Univerfal  Will, 
which  grows,  over-tops,  and  Commands  to  the  irradicating  the  private  perver- 
ted one  :  This  is  that  Holy  One  fitting  at  the  right  Hand  of  God  in  Man  ;  which 
though  it  refemble  the  outward  Man  as  a  Subftance  doth  its  own  fliadow :  yet  is 
no  more  the  outward,  than  a  good  potent  TiniSiure  is  a  decay 'd  or  impotent  thing 
to  be  tinfturcd,  becaufe  its  Application  is  continually  about  fuch :  or  than  a  Phy- 
fician  is  a  Malady,  bccaufc  his  Bufinefs  is  about  Diftempers. 

Q.  I  f  4.  If^at  manner  ofChriftian  k  the  tituUry  ChrijiUn  in  Nime  onfyy  without  er 
tut  ofCbriJi :  who  only  comforteth  himfelf  i  and  imputeth  Chrifls  M-rits  to  himfelf^andyet 
is  unregenerate  of  the  Spirit  cfChrift,  and  livetb  beftiaUy  ?  Whether  alfo  do:h  he  in  fuch 
worliing  or  diing  belong  t9  Chrift  ?  Or  whut  doth  he  receive  in  Chriffi  Sniper  ? 

A.  r.  He  is  one  who  knoweth  nothing  as  he  ought  to  know,  nor  doth  what  he 
ought  in  any  thing;  for  all  that  know  God  woriliip  him  in  Spirit,  which  this  Man 
is  a  Sti  anger  to,  and  is  alfo  no  Icfs  a  Stranger  to  himfelf  :  and  God  of  fuch  a  one 
will  fay  ,  I  i{now  him  not.  Oh  may  we  never  know  a  ftate  of  entring  Hell  by 
Heaven's  Gate. 

2.  Many  Volumes  are  extant  concerning  Regeneration  \  fome  difcovering  the 
Old  Eftate  fome  the  New,fome  the  Procefs  from  the  one  to  the  o'her :  whofe  parts 
(after  Information  j  are,  of  terror  for  awakening,  Exhortation,  Diredicn,  Tryal, 
Caution  and  Enco'mgement,  anri  d  ,)ubtlefs  all  who's  fincere  Love  to  God  draws 
them  to  this  Imployment  are  profecuting  the  End  of  Gods  Creating  and  Redeem- 
ing Work,  and  are  as  truly,  though  weakly,  at  what  pleafeth  God,  f  s  rhe  Holy  An- 
gels arc  J  but  all  Pretenders  to  teach  Religion,  who  are  neither  inf!rumeatal  to  call 
in  the  Sinncr,nor  to  feed  the  Flock,  are  titular  Chril^ians,  but  truly  Antichriiiians, 
yet  would  be  accounted  Paftors  and  Leaders. 

5.  Mens  Induf  ry  for  fading  Toys,  gives  Evidence  againft  the  lazy  titular  Chr> 
ftian,  what  a  ferics  of  Pains,  Study  and  Patience  have  Men  emuloufly  ftrove  with, 
to  acquire  Trades  and  Arts  ?  What  Extremities  others  encounter  ci^earfully  to  dii- 
cover  new  Countries,  pafTing  torrid  heat,  and  ftone- cleaving  cold  ?  What  daring 
attempts  Ambition  hath  fet  Men  upon,  by  cruel  force  like  Wolves  and  Vultures, 
to  wade  through  Rivers  of  Innocent  Blood ,  to  add  more  clods  to  their  field  of 
ufurped  5overaignty,for  a  larger  Stage  to  aft  a  little  while  with  more  Elbow-room, 
the  tyranny  of  their  impetuous  lufts  over  their  Brethren  ? 

4.  And  how  little  Price  do  Men  fet  on  Treafu  res,  talkingonly  of  them  :  where- 
as only  ta'king  of  Work  all  Day,  gets  no  Wages  at  Night.  The  profefling  Faith, 
but  practically  denying  the  working  Life  of  it,  is  the  Damnation  of  titular  Chri- 
ftendom  at  this  day ,  the  Form  of  Godlinefs  denying  the  Power,  is  to  be  turned 
from  in  others,  but  efpccially  in  our  fclves.  The  iute  of  Gb9r4n  undBethfaida, 
'        ' '         was 


ij2  the  ij'j  TheofophickQueflms  Jnfmred. 

was  more  intolerable  than  that  of  5'oio?J7j  for  they  had  the  found  of  the  Gofpel, 
which  ir  feems  v\as  all  they  defir  d.  And  who  doubts  but  the  foolifli  Virgins  were 
as  certainly  (hut  out  as  the  moft  lewd  Harlots.  The  meer  outfide  of  Religion  is  as 
profitable  as  painted  Fire  and  Food  to  warm  and  nourifli. 

f.  The  Titular  Chri^ian  is  the  mere  incxcufablc,  becaufe  if  hi  will  he  may 
know  himfelf  to  be  only  a  counterfeit  ( tho*  the  fincere  Child  may  by  reafon  of 
his  Allay  and  Imperfeft  Work, -have  caufe  enough  to  doubt  himfelf  j  the  reafon 
whereof  is,  becaufe  the  unregenerateProfeiTor  doth  out  of  the  four  Angui(hes  of 
the  firft  Principle  only  generate  the  third  Principle,  which  is  but  a  cold  fliadow  or 
refle<5led  Light  moft  fenfibly  difcernablc.  And  not  to  conceal  the  very  truth,  an 
Hypocritical  Titular  Chriftian  hath  but  a  noife  of  words,  a  feigned  reprcfentation 
of  the  very  third  Principle  it  feif:  LefsofFaith  than  the  Devils,  whofe  Faith  cauf- 
eth  trembling :  And  lefs  of  the  figur'd  Powers  of  the  Out- birth  or  World  than  the 
Heathen  Magicians ;  for  thofe  could  imitate  Mofes  in  many  things  from  the  powers 
of  the  formed  Worlds  Properties. 

6.  But  the  Regenerate  Child  is  enabled,  out  of  his  firft  Principle,  to  generate 
the  true  underflanding,  and  real  ravifhing  Fervour  of  the  Divine  Love  of  the  fe- 
cond  Principle  J  and  fo  crucifies  the  Old  Nature  confifting  of  the  firft  Principle 
imaged  in  the  third,  and  lives  in  the  New  Nature ;  (vii-)  the  firft  Principle  illu- 
ftrated  by  the  meek  facred  Iccondj  having  the  third  only  hanging,  flicking  or  ad- 
hering to  it,  and  clogging  it  a  while,  whereunto  it  is  more  and  more  dead  3  as  the 
Fruit  is  to  a  withered  Leaf,  which  hangs  on  the  Branch  with  the  Fruit,  but  when 
the  Fruit  attains  maturity,  and  is  gathered,  the  difregarded  Leaf  fallech. 

7'  And  to  tell  what  the  Titular  Chriftian  receiveth  in  Chrift's  Supper  :  He  re- 
ceivcthwhat  fufficeth  his  hunger  j  for  his  Soul  de(ircth  only  a  Form  of  Godlinefsj 
it  hath  therefore  a  Form  of  words,  a  Chadow  of  the  powerful  Worlds  word.  His 
Body  would  conform  to  the  faihion  of  others  ;.  it  hath  the  faQiioned,  mortal, 
Elementary  Bread  and  Wine,  a  dead  figure  of  the  Heavenly  Food.  Thus  in  both 
Inward  and  Outward  he  hath  a  ihadow,  form  and  figure  fiU'd  with  Wrath,  Curfe 
and  Damnation. 

8.  Thefe  participate  with  Chriftin  his  AngniHi,  but  die  not  to  their  Lufts  ;  they 
would  rife  with  Ch'ifl,  not  to  a  New  Life,  but  that  Sin  might  reign  with  him  in 
them  J  and  thus  tread  they  on  His  Blood,  but  the  Blood  of  the  Paisovcr  was  not 
to  be  on  the  Threlhold  to  be  trampled  on,  but  on  the  Lintel  and  two  Side  Pofts. 
Thus  did  ^udas  eat  the  Sop,  as  thefe  the  Supper. 

Q:,  I J  J.  Tf^hether  alfo  may  Cbxifi's  Flsf)  and  Blood  become  enjoyed  by  Believers^  with- 
euty  or  out  ofjhe  TtftAmentary  Ordinance  and  Ob[ervdtion,cr  how  it  nuy  be  done  ? 

A.  I .  That  the  Flelk  and  Blood  of  Chrift  is  the  Living,  Holy,  Powerful  Word,  is 
manifeftjthat  This  was  given  His  Difciples  before  the  Inftitution  of  the  laft  Supper.is 
alfo  manifeft  by  the  fame  Text,  and  their  believing  on  Him.  That  This  was  the 
fame  Spiritual  Meat  and  Drink  which  the  Rock  Chrift  gave  the  Ifraelites  in  the  Wil- 
dernels,  is  plain  :  And  what  other  Spiritual  Food  had  all  from  the  Creation,  to 
make  and  noiirifli  the  Holy  Souls  s  for  This  was  in-fpoken  into  Man  immediately 
after  the  Fall,  eife  had  he  been  fwaliowed  up  of  the  Anguiihes  of  His  own  Root. 

2.  And  that  This  may  be  enjoyed  by  Believers  out  of  the  Teftamentary  Ordi- 
nance, is  dear;  how  elle  come  they  to  be  Believers?  HoweUe  alfo  in  all  Nations 
are  fuch  as  fear  God  and  work  Righteoufnefs  accepted  ?  Now  how  Tliis  is  received 
by  the  Soul,  the  Inward  Eye  only  fecth,  for  the  Outward  Man  and  Aftral  Soul 
comprehend  Chrift  s  Spiritual  Flelh  and  Biooid,  no  more  than  the  grofs  Stoae  doth 
the  Txnilure  of  fine  Gold  that  is  in  it. 

?.  This 


the  177  'iheofophick.Quefllons Anfvpered.  ly^ 

3.  ThisFlefli  and  Blood  of  Cbrift  is  His  Heavenly  Humanity,  a  Divine  Love- 
fire,  or  a  Holy  Tindure  re  enkindling  Adam  syzniihcd  Virgin  Image,  as  predons 
Oil  put  into  common  dark  Fire,  gives  it  a  fliining  glance.  So  This  Spiritual  Para* 
diiical  Humanity,  Chrift's  own  Mummia,  freely  prefTeth  into  the  Sou],  as  the  ver- 
tue  of  the  Sun  into  the  Plant.  This  is  the  Spiritual  Flefli  out  of  which  the  Vifible 
Image  groweth.  As  Fire  falling  into  Tinder  turns  it  into  Fire  and  Light.  Thus 
is  Chrift  the  Light  of  the  World,  and  doth  fubftantially  inhabit  in  the  Soul.  Sec 
more  of  this  in  the  little  Book  of  the  two  Teftamcnts. 

Q^  1  ';6.  lVJ)y  hath  Chrift  Ordained  Afii  Tnftituted  This  Yefinment^  andfaidyfo  oftasvce 
do  itrvfsjhould  do  it  in  remembrxna  ?  to  rvb:it  profit  and  benefit  is  it  dom  with  Brsad  ard 
Wine,  and  not  without?  Or  whether  may  it  alfo  b;come  er.jojei  or  participitei  without 
Bread  and mr.e?  iCor.n.ir. 

A.  That  it  may  be  enjoyed  and  participated  of  without  Bread  and  Wine,  appears 
in  the  laft  preceding  Anfwer.  It  remains  here  to  anfwer  why  Chrift  ordained 
This  Teftament,  faying,  e^f.  which  was  j  (vi^.) 

1.  That  the  Antitype  Chrift  might  be  received  in  a  way  fuitable  to  the  capa-     (i.) 
city  of  the  Receiver. 

2.  In  a  method  fuitable  to  all  his  gracious  ways  of  condcfcending  to  men  in  all     (j.) 
Ages,  by  Saaifices,  &c.  (  and  by  the  Pafcal  Lamb  in  particular  )  oy  things  pal- 
pable, but  the  Lamb  was  eaten  as  in  hafte,  and  with  bitter  Herbs  :  The  Supper,  as 

in  a  Table  gefture  of  fuch  as  have  attained  reft,  not  by  violent  killing,  as  That,  but 
byafreelflue  of  thehigheft  and  fweet  Tindurc  as  is  That  producing  Bread  and 
Wine,  and  remaining  in  them. 

2.  So  high  is  it,  that  it  hath  been  thought  by  fome  of  the  Learned  ftho'erro- 
neoufly)  that  the  Spirit  of  Wine  is  the  true  Fire  of  Nature.  (3.)  That  it  might  be  a     (3-) 
Medium  for  conveyance ;  for  fo  great  was  the  Precipice  down  which  Man  fell,  that 

he  muft  be  followed,  or  for  ever  loft ;  but  tho'  he  fell  into  the  Mortal  Elementary 
State,  and  the  Elements  of  Bread  and  Wine  blefled  for  his  ufe  5  yet  thefe  are  not 
the  Medium.  The  Tindure  is  a  Virgin,  a  Servant  to  Virgin  Sophii^  who  tho'  it  be 
not  purely  Divine,  yet  is  fuch  a  Servant  indeed,  as  in  whom  is  no  guile. 

3.  TheTinfture  (^whence  iffueththe  Corn  and  Vine)  is  the  middle  Earth  be- 
twixt the  Heavenly  or  Paraditkal  Earth  as  theme  ft  fuperior,  and  the  Mortal  aS 
the  moft  inferior ;  This  is  therefore  the  proper  Medium.  Here  the  Souls  fiery 
hunger  in  the  Promife  meets  the  Divine  Love  and  Grace,  the  Living  Word  or 
Power  World,  bringing  in  and  with  the  Flefli  and  Blood  of  Chrifl  s  Heavenly 
Humanity,  which  is  the  Emmanuel,  the  Hope,  the  Joy,  and  Eternal  Spoufe  of  the 
Fire  Soul,  and  the  Lord,  Husband  and  Crown  of  the  enlightened,  renewed,  mecfe 
Spirit  3  fore  here  the  two  Tindures  are  united  for  ever,  and  is  neither  Male  nor 
Female,  but  our  Chrift  is  all  in  all. 

Q.  1 5-7.  IVhethtr  is  the  True  Tejiamentary  Enjoyment  or  Participatim  bound  meerly  to 
the  ApoftolicU  Fra6lice  and  Observation  j  or  whether  alfo  men  may  have  Bower  or  Au' 
tbority  to  alter  and  change  This  Ordinance,  at  k  done  now- a- days  ? 

A.  I.  Amongft  men,  the  Law  making  Power  only  hath  Authority  to  change 
and  alter  Laws.  And  a  Teftttor  dying,  no  one  may  alter  the  Will  and  Teftamenc 
ratified  by  the  deceafcd :  On  much  higher  and  furer  Rcafon  is  it  therefore,  that  no 
man,  or  all  men  may  alter  or  change  This  Ordinance,  or  rcjeft  any  of  God's  In- 
ftitutions,  no  more  than  two  or  three  School-boys  can  root  up  the  Bafis  of  Phi- 
lofophy,  or  two  or  three  Thieves  or  other  Criminals  change  thcpubltck  Statu'es 
of  a  State  or  Kingdom.  ^  -i .  This 


174  'I^^  ifjJheofo^hick^QuefiionsJnfvpeYed. 

2.  This  will  be  acknowledged  in  words  j  but  whei  men  come  to  meafure  Hea- 
venly Myftertes  by  the  Form  or'  Words,  and  Thole  Words  by  the  Standard  of  Rea- 
fon,  aid  r.iac  Realon  corru  peed  by  their  Lufts  ;  difputes  are  railed  without  end, 
and  Obftina:y  is  the  Dii'p  ttant  j  for  the  unregenerate  man  hath  a  perverfe  Will  j 
fo  that  fuch  or" them  as  ca.i  atraia  the  moft  exad  Form  of  Godlinefs,are  only  there- 
by the  more  confirmed  ki  their  UnKodlinefs. 

?.  Oouid  fuch  do  every  Outward  Ordinance,  with  dired  exadnefs  of  every 
gefture,  fpeak  the  words,  and  only  thoCe  fpoken  and  done  by  the  Lord  himfelf, 
withoir- Che  RcRenera:ing '-spirit  of  Chnft  they  would  rran'grefs  the  Rule  ftill,  be 
in thsLi/ery  of  Chrift  Traitors  to  Him,  fijht  againft  Him  under  His  o*n  Ban- 
ners i  the  Lord's  Supper  will  be  to  fuch  as  the  Sop  to  ^udaa,  who  did  after  kifs 
and  berray.  Such  men  receive  the  Heavenly  Diws,but  bear  fruit  to  felf,  and  That 
fruit  the  Grapes  of  S'idom ;  they  err  in  every  work  of  their  hands ;  their  very  plow- 
ing is  fin ;  their  Metonymies  and  other  Tropes  are  airy  ciftindions  of  the  words 
oithe  Inflitution;  like  the  endlefs  Genealogies  of  the  unbelieving  Jews. 

4.  Thus  we  fee  men  guided  by  the  Properties  of  the  firft  Prinriple  (  clothing 
their  Hypocrilie  by  the  Images  and  Maxims  of  the  third)  do  turn  That  blcfled 
Ordinance  which  was  to  be  as  a  Bond  of  Peace,  into  Enmity.  And  what  wonder 
thev  fliould  endeavour  to  impofe  their  dark  notions  on  others  by  hoftile  force  (as 
wild  Biafts  are  to  be  dealt  wich)  not  having  the  Light  of  the  fecond  to  guide  their 
llnderftandi  jgs,  as  Children  of  the  da'-  Bucthe  neiv  Nature  of  Gods  Child  is 
fed  by  that  whereof  it  is  Begotten,  andbecaufe  the  love  of  every  fuch  is  flnccre, 
their  hunger  is  earncft,  and  is  in  proportion  fatisfied  as  it  is  in  power  and  vigor 
excited. 

C^.  158.  JVhether  alfo  is  the  Tefiament  powerful  Jn  the  Alter  dcr  changed  Ordiiiitttce 
or  not  ? 

A.  I.  The  mifapprehending  of  this  Qiieftion  may  either  on  the  one  hand  encftu- 
rage  to  make  unwarrantable  alterations  arbitri3rily,  or  perfi ft  in  the rrs  after  being 
found  to  be  fuch  :  Or  on  the  other  hand  unnecelfarily  to  decline  all  Communion, 
or  defpair  of  Vercue  from  the  Ordinance,  becaulie  fomething  faid  or  doreatthe 
Admini/lratio  n,  feem  notexprcfly  commanded  in  the  form  recorded  in  the  Infli- 
tution- Wherefore, 
I.  a.  To.make  way  to  the  Anfwer,    (i.)  Something  muft  be  faid  to  the  Inftitu- 

(i.)  tion  of  the  Sacrament  it  felf  (  2  )  i'ofnething  to  the  partakers,  (  i.  j  In  the 
5'acramencare,  (i.)  The  Farm  and  Miterials.  (t.)  Tihe  Force  and  Ve-tue. 
(  3.)  The  Medium,  (i.  )  The  Form  and  Mi  et  sals  aremeantia  the  words,  take 
eat  this,  and  take  drink  this>  [this]  intends  the  Elements  or  Accidents  of  Bread 

(2.)  and  Wuie.  (z-  j  The  force  and  Vcrtue  meant  by  the  words  this  is  my  Body,  is 
my  Blood,  vi^.  are  that  Heaven' v  i^lel"h  and  Dlood  of  Chnft  the  Food  of  the  Eter- 
nal Soul.  It  is  Chriili  Spiritual  Humanity  whereby  he  doth  (ub!iantially  inhabit 
the  Souls  of  all  who  open  to.  him  their  hungry  and  thirfty  Mouth,  fups  with 
them,  andis  himfdf  tlie  true  Bread  and  Water  of  Eternal,  Paradifical,  Divine 
Life. 

(3.)  i'  (s-l  The  P la :e  or  Medium,  andthis is  not  Chrift  himfelf,  tho'in  his  Hea- 
venly Humanity  he  is  not  {hut  out  of  any  Heavenj  for  he  is  in  or  rather  is,  all  Hea- 
venly Places.  Alio  the  Medium,  neither  can  be  the  Elements  of  Bread  and  Wine ; 
for  they  are  Mortal,  Accidents  not  Subftances  But  the  Tinfture  whence  groweth 
the  Bread  and  U'ine  is  the  Medium ;  for  that  is  Pure  and  Immor:a!,  and  for  the 
fake  whereof  the  Idea  of  the  Creatures  ftiall  be  railed  into  the  Glorious  liberty  of 
the  Children  of  God. 

4.  Some- 


the  i"-]"!  theofophkk^Queflions  Anfvpered,  16$ 

4.  Something  ( preparatory  to  the  Anfwer )  is,  concerning  the  partakers  of  2 
the  Sacrament  be  the  lubdivifions  how  many  foever,  there  will  be  found  at  laft 
but  two  forts :  The  Wife  and  the  Unwife,  both  call'd  Virgins.  The  one  really 
and  in  Heart,  the  other  feigned  and  only  in  fliew.  The  one  thofe  of  the  day  ge- 
nerated in  the  Glory  and  Love  of  the  fccond  principle,  the  other  of  darknefs  in  the 
works  of  the  firfl  principle. 

r.  The  Child  of  wrath  can  eat  only  and  drink  the  Elementary  part,  which  hath 
in  it  the  good  and  evil  properties,  the  Imaged  Powers  of  Wrath  and  Love  extend- 
ing only  to  his  Mortal  Elementary  Life  :  wherewith  neither  his  Eternal  Soul,  nor 
Eternal  Spirit  of  the  Mind  are  really  fed,  but  ftarve  ;  and  therefore  foeats  he  and 
drinks  he  Damnation  to  himfelf,  not  difcerning  the  Lords  Body ;  vi^.  not  receiv- 
ing nouriihment  from  the  Heavenly  Food  the  Lords  real  Body,  but  only  the  Ele- 
mentary. And  his  Aftral  or  Sidcrial  Spirit  cannot  receive  fo  much  as  the  pure 
Medium,  and  keep  it  fo  j  becaufe  the  evil  properties  domineering  in  the  Soul  makes 
the  Tinfture  falfe,  which  in  its  felf  is  true,  as  alio  it  is  in  the  Devils. 

6.  Thus  we  fee  the  Air,  of  its  felf  fweet  and  wholcfomc  in  a  City  greatly  infefl- 
ed  with  the  Plague,  is  by  the  Emanation  of  many  iJ"ick  and  Expiring  Bodies  by 
that  contagion,  corrupt.  Sothedifcordofthedark  Soul  invades  the  feremty  of 
the  Tincture,  and  maims  it  of  its  Inclination  and  Ability  to  good,  and  Invigorates 
it  with  the  Rage  of  its  own  pcrverfe  Affections. 

7.  Now  to  the  humble,  obedient  Child  the  Supper  is  a  Fcafl:  giving  nourifh- 
ment  fuitable  to  his  Hunger  ;  his  Fire  Soul  and  Principle  of  fircngth  is  mcekcn'd, 
his  drooping  Spirit  cheered,  his  Aftral  5pint  compofed  into  order  j  feme  of  the 
rrop.Mties  rcftrained,  other  properties  ftirred on,  and  others  fwcetly  encouraged, 
and  the  djfappearcd  Image  of  the  Virgin  by  the  Body  and  Blood  of  the  fccond  A- 
dam  reftored. 

8.  Come  we  now  to  the  Doubt,  Whether  the  alter'd  Ordinance  retain  power 
to  do  good.  It  is  anfwer'd,  That  if  the  alter'd  Adminiflration  fall  Ihort  of  l"hew- 
ingtheEndofits  Inftitution,  or  hath  fo  great  additions  (as  fo)  to  cloud  the  thing 
fignified  as  it  cannot  be  rightly  dilccrned,  or  the  change  be  fuch  as  doth  race 
out  the  Ordinance  its  felf,  the  Eflentials  are  depaited,  and  it  is  no  more  an  Ordi- 
nance of  Chrift  than  a  dead  Corps  is  a  Man,  the  power  diiappears  when  the  thing 
it  felf  is  not. 

51.  It  is  true  if  the  Soul  remain  fo  doth  fome  meafure  of  power,  as  a  Man  may 
live  yet  have  loft  a  f  eg  or  Arm,  but  difmembering  is  often  Mortal  to  the  Natural 
Body,  and  not  feldom  fo  in  lameing  the  Service  of  God,  carry  fuch  to  the  Ruler 
will  he  accept  it.  But  wo  to  fuch  who  innovate,  to  them  are  the  Curfes  of  Gods 
Book  added:  Alfo  where  Sacriledge  is  found  it  rends  that  Name  out  of  Gods 
Book  of  Life,  and  whers  the  intire  alteration  is,  there  Hell  hath  enlarged  it  fel£. 

10.  Yec  in  every  Age  and  Place  where  the  Divine  Love  is  or  hath  been  begot- 
ten, the  hunger  is  evsr  a  receiver  of  fuch  quantity  of  Manna  as  is  according  to  eve- 
ry one's  eating.  We  fee  the  outward  Sun  through  Clouds,  Showers  and  ill  Va- 
pours, in  and  under  the  Earth  and  Seas,  doth  great  good  work,  and  fhail  we 
ftreighten  the  unlimitable  Divine  Grace  and  Power  ?  Is  the  holy  Child  at  any 
tim; c'riven into  the  Wildsrnefs,  andgoethnot  God  thither  w;:h  him?  He  that 
inftru(fls  us  in  Dreams,  in  the  Creation,  in  evil  Creatures,  and  by  many  things 
cvilasinthemlelvfcs,  that  brings  good  out  of  evil,  confirms  us  by  our  falls,  thac 
brought  Almonds  out  of  Aaron's  dry  Rod,  fhallnot  he  alfo  out  of  weaknefs  create 
ftrengch?  He  doth  out  of  the  cruel  Anguifhes  of  the  Lion- like  firft  Principle, 
bring  the  moft  fwee:  Honey  of  the  holy  fecond  Principle  :  Which  is  ftill  a  Riddle, 
but  the  day  of  God  dawneth,  and  will  proceed  to  a  perfect  day, in  all  luch  m  whom 
he,  of  whom  Sumfon  was  a  fliadow,  iiiall  flay  the  enmity  of  the  four  dark  forms, 
by  introducing  Divine  Light  and  the  holy  Power  Vv'orld.  Z  Q.  i  j  ?. 


lyS  I'/^e  17^  theofophlch^Queftmis  Anfwered, 

Qi^li9'  ff^h At  do  the  Lesrned  when  they  reproach  one  the  other  about  Chrifis  Teftd-^ 
mems,  ami  the  precious  Cavermnt  of  Grace .-  Anddifgrace  me  nmther^  and  give  up  one 
another  to  the  Devil  about  it?  iVljetbtrdo  they  alfo  ntxmge  the  Office  cf  Chriji ,  tehtther 
itthat  right  or  tvrong,  whether  aljo  is  tbif  done  as  a  Minifier  of  Chrift}  Or  whom  do  they 
ferve  thereby  ? 

A.  I.  Their  reproachitigeach  other  ufually  proceeds  either  from  ontward  pro- 
fpcrity ,  or  defirc  of  Superiodty  ;  whence  come  Wars,  come  they  not  from 
your  Lu*s  which  War  in  your  Members  ?  When  'j^ofeph  had  opsn'd  to  his  Brethren 
a  profpeft  otappr'oachill^prolpenty,  heleafonably  warn'd  them  not  to  ta;l  out  by 
the  way.  As  i'o.tn  as  Coyflxniine  had  given  the  Chnftians  a  general  Jubilee  from  che 
frequent  Per  Ibcutions  of  more  than  two  hundred  years  up  riferh  Arrim  and  other 
Hereticks  Titular  Chriftians,  perfecuting  the  real  Chriftians :  As  faith  the  Apoftle, 
He  that  uas  after  the  Fld"h  ([jh::tAe!)  perfecuted  him  that  was  after  the  Spirit, 
for  which  there  are  many  Reafons,  briefly  thus  5 

2.  The  .ounter  Chriftian  b«ng ihut  up  in  the firft  four  forms  of  Namre ;  to fti- 
fle  his  intefline  tumults  falliesOnt  into  the  third  Principle,  which  is  the  great  fi- 
gure of  his  proper  radical  diforders,  the  Wond  rheretbre  bemg  his  only  home, 
he  will  be  Mafter  there,  efpecially  over  them  w!:0>both  are  and  Own  triemfelves 
to  be  ftrangers. 

3.  But  God  keeps  peace  amoog  his  Children  by  his  Rod,  which  is  f^  Moral  an 
Argument  of  conferving  peace,  that  the  penitent  Thief  urg'd  it  ori  the  other,  v/^. 
Doft  thou  not  fear  God  feeing  tliOu  art  under  the  fatr.e  cordemrfat^oi  ?  On  the 
fwellirg  of  i'd-yefw  by  a  great  Flood  Jflands  were  made,  on  fome  of  chem  Lambs 
and  Foxes  faved  th^jmfclves,  where  the  very  f  oxes  tho'  hungry  were  obf.rved 
to  keep  a  Civil  Community  with  the  Lambs,  being  ail  unrier  one  Con'  6; na- 
tion. 

4.  Mans  departure  from  the  Unity  ir^to  the  Multiplicity  brings  his  Lifes  forms 
intoEnmity :  But  Heavenly  Peact  the  Siller  of"5acredLoveisBorfl  at  thereducing 
him  fnm  the  Multiplicity  ir  to  the  Unity  a;zain. 

.  y.  If  therefore  the  love  of  the  Woridand  the  things  of  the  World,  ^•/^  as  it  is 
figure  and  in-preflcd  by  the  evi'.  dark  rowers,  be  the  ciufe  of  firife  introducing 
the  contrariety  and  mu'tiplicity :  Then  the  Love  of  the  Heaxenly  Father  whence 
we  departed  being  regenerated  m  us  by  his  on'y  ton  in  the  method  of  i-elf-abafing, 
which  is  rhe  <'"rcfs  of  the  Chriftian  as  far  as  he  is  unmorctfied.  This  love  tlius 
begotten  makes  peace,  and  this  appealed  mind  (  which  alio  was  in  the  Lord  Je- 
fus  Chri!^  )  divides  the  World  into  two  parts  only,  vi^.  the  humble  afflided 
Children  cf  Sacred  Love,  thofe  oftheoay.  and  the  proud  unmorrified  Wcrkers 
ofevi)  in  the  Kingdom  of  Darknels:  Whereby  it  is  that  the  renewed  Image  hath 
only  Enmity  for  its  Enemy. 

Q^  r^o.  Whichittheverymarliof aright Chrifiian upon  Eirtb,  wherfby  Men  may 
diftinguijh  him  from  a  Titulary  Chrifiian}  Here  begins  the  Ninth  Grand  Diftri- 
bution. 

A.  Inthe  1$^  Anfwerismuch  to  the  opening  of  this. 

I.  The  Chriftian  in  Heart  and  li:eis  very  piecious,  and  as  fecret  as  precious: 
Thus  precious  Metals  are  the  mcft  fecret  being  refsmbled  b/  bafe.-,  fo  precious 
Stones  have  their  counterfeits,  and  Nature  is  m.uch  of  it  imrared  by  Art, 
evenastheout-iifucdor  out  flown  Naiu?  c  cf  ^his  World  is  but  a  Figure  of  the 
two  Eternal  y/orldsj  all  therefore  tobeleen  here  are  not  the  things  thcmfelves, 

bu 


Th  177  IheofophickOj^^flions  Anfweyed,  lyy 

but  Shadows,   Figures ,  and  Reprefentat;ions ,  and  thofe ,  but  as  in  a  Glafa 
darkly* 

1.  what  wonder  then  that  the  Ghrill;iaa  is  unknown  toothers,  and  to  hirrJelf 
alfo  in  great  meaiurc  when  fiw/iaith.othimielf,  left  while  I  Preach  to  others  I 
my  lelt  be  a  Caft-au  ay.  The  new  Man  is  not  very  apparent  to  him  in  whom  he 
is,  when  yec  is  ac  a  good  growth,  and  fometimes  wholly  oblcur'dj  for  theAftral 
Man  hath  a  very  Dim  fight,  and  fees  iuch  things  only  by  fimilitudes  which  im- 
polemiftakes:  And  the  Eternal  Soul  is  hke  jarring  untun'd  Strings  of  an  Infiru- 
ment :  So  that  the  holy  new  tirinciple  is  bunco,  drown'd  and  out-  founded, 

3.  hew  may  tliC  Heavenly  Man  be oiiiirguillit  tiomail  pretended  Chriftians,  ' 
feeing  there  is  given  him  a  white  Stone  and  a  new  Name  which  ncne  can  read, 
but  iic  that  ha:h  it  ?  And  how  oblcure  the  Charaders  ingraved  in  that  white  Stone 
are,  may  appear  m  this,  that  when  the  Lord  laid  to  the  Twelve  one  of  you  {hail 
betray  me,  they  all  feverally  askt,  Mafter,  Is  it  I?  So  that  ke  only  who  had  not 
the  white  Stone  was  able  to  know  who  it  was,  and  by  conlequence  who  were  not 
Tray  tors,  but  haithml.  And  yet  notwithftardu  ,g  all  that  hath  been  faid  the  right 
Chrihian  may  be  known  partly  by  comparing  him  with  the  contrary  Characters 

of  the  Titulary  Chriftian,  and  partly  by  fOmething  vifible  in  him,  who  is  the 
Chnftian  in  Heart. 

4.  The  Chara<5ter  of  the  Titulary  Chriftian  is,  he  makes  the  profit,  pleafure 
and  pnde  of  things  on  Earrh  his  great  and  conRant  aim,  and  it  cannot  be  other- 
wife,  ( pretend  he  what  he  will )  for  this  is  itis  home,  his  all,  his  treafure,  where 
eifc  can  be  his  Heart? 

$.  His  firft  Principle  is  uneafieto  him  unlefs  he  hath  fomewhat  to  go  into ;  for 
hisfirft  four  Propertw*  being  by  his  lols  of  the  Divit»e  Wei  Id  (  in  the  FaJJ )  at 
perpetual  enmity,  and  in  lefped  of  his  dark  Principle  feparately  confi<^ered  he  is  a 
Tormentor  or  Heil  to  himielf  j  thererore  laying  hold  on  the  third  Piinciple 
(  which  is  all  he  can  reach  )  his  hungry  Fire  and  Rage  is  mitigated  j  as  Men  in  pain  ' 

and  grief  are  a  little  eaied  by  dsligntful  Objefts  diverting  tixe  regret  of  their  Me- 
lancholy, as  Children  by  Toys  doceafe  crying. 

6.Thus  theprolpericv  of  the  Foolflidli  flay  him  ;  it  made  him.  fay,Soul  rake  thine 
eafe,  eat,  drink,  and  be  merry  Did  I  not  ftudioufly  fliun  many  words  much  miqht 
profitablv  be  laid,  fhswing  how  according  to  this  the  Lord  Jefus  doth  Charafter 
the  Scribes  and  Pharifees,  which  were  Hypocrites,  and  what  the  whole  reprehen- 
fions  of  trie  Prophets  and  Apoftles  in  all  the  holy  Records  fay  of  this  out-caft  i?ate  j 
who  all  with  one  continued  cry,  did  in  all  agesperfwade.  recal.  and  warn  Man, 
from  the  Image  and  Shadow  to  the  true  Eternal  hol>  fubftance,  and  condemn  his 
obfHnate  refufal :  The  Holy  Ghoft  convincing  him  of  his  ftupid  Lull  to  his  Chains 
and  Prifon,  willing  him  to  lea\'e  ofifhis  grave  Cloths. 

7.  But  the  Faithful  Chriftian  is  diftini^  frqm  the  J'itular  Chriftian  in  this,  that 
his  main  aim,  bent  of  his  will,  ftream  of  his  affeftions,  bottom  of  his  real  de- 
figng,  delires  and  longings  are  not  after,  and  ftay  not  in  the  fgure.  but  pene- 
trate into  the  fubftance,  Ih'esto,  groans,  and  thirfts  after,  the  inward  Man. 

_  8.  Nothing  he  finds  can  compofe  true  peace  but  rcuninng  the  Light  \Vorld  to 
him,  which  is  done  only  by  the  death  of  the  Enmity,  not  the  death  of  the  Enemies  j 
for  then  the  Soul  were  Mortal  if  the  Povvers  or  Properties  could  be  kill'd  j  but  the 
Regenerate  Man  dies  to  the  Self-  will  and  Lufts,  to  which  the  Titular  Chriftian  is  a 
great  refolute  ftranger.  And  that  it  is  faid  he  dies  to  the  Senfual  Man  is  fo  true 
that  it  cannot  be  otherwile ;  for  the  fenfual  Lifeis  to  the  Life  of  the  new  Man.  the 
refigned  Inward  Man,  as  fickncfs  '^s  to  health,  which  by  the  tru^  Phyficianis  drove 
away. 

i?.  And  tho'  Men  have  the  Heavenly  and  Hellifh  Properties  in  them  3  that  which 

Z  z  foever 


J ^8  The  177  Iheofoph'ick^QuejHons  Anfrcered, 

foever  they  awaken  that  Fire  burneth,  and  becomes  the  life  of  the  Man  fup- 
preflingthe  contrary  property,  yet  is  not  the  prevailing  Property  of  thefe  twoea- 
fily  ciflirguithable  in  the  Cjut- birth,  but  very  obfcure :  Even  as  the  Light  of  the 
Sun,  b>  the  mterpofirioncfgrufs  palpable  Fogs  and  Exhalations,  is  Ids  vifible 
than  the  Luiire  ot  a  Bright  Moon  in  a  fcrene  Air. 

Q.  i^r.  What  is  properly  a  Chriliian  within  and  without}  How  it  he  a  Temple  of  the 
Holy  Ghrji  in  ->  hich  the  Kjngdom  of  God  is  tnwxrdly  rtveilei  or  mAtiifefted  ?  How  doth 
be  walli  at  d  ccr.verje  in  Heaven  Atd  upm  Earth  both  at  once  ? 

A.  I.  Thelaft  preceding  Anfwer  diftinguifheth  a  Chrift;an  from  another  Man, 
fothatto  thefirft,  lecond  and  third  parts  of  this  it  may  fuffice  to  fay,  that  the 
Chriftian  properly  luch,  hath  inwardly  his  firft  principle  ( confifling  of  the  four 
Anguifhes,the  Root  or  Fire  and  indiffolubie  Band  of  the  "ioul)  illuftrated  and  re- 
gulated by  the  Love  Fire  (which  is  the  Divine  Holy  Life)  out  of  the  lecond 
principle.  In  refpcd;  whereof  he  walks  and  converfech  in  Heaven  as  in  an  Ange- 
lical ftate  in  great  purity  and  fimpliciry,  asfuchare  they  dear  Children  and  were 
not  the  third  Principle  annexed  to  them,  were  in  the  Holy  Eternal  Paradife  al- 
ready. 

2.  But  were  they  not  inveffed by  the  Out- birth  or  Aftral  World,  they  could 
not  be  the  compleac  Image  of  the  Trinity,  which  in  that  relped  the  Angels  thcm- 
lelves  are  not.  Therefore  according  to  the  Aftral  Man  the  regenerate  Soul  is 
properly  the  Temple  of  the  Holy  Ghoft,  but  the  Holy  Angels  themfelves  wanting 
that  Principle  are  not  faid  to  be  lb. 

9.  Thence  it  IS  oar  Apoftlerlehorting  from  polluting  it  by  Harlots;  But  that 
wekeepour  Bodies  pure  and  chafte,  tells  us,  they  are  the  Temples  of  the  Holy 
Ghoii,  which  if  we  defile,  we  deftroy  Gods  Temple,  and  that  who  doth  fo,  him 
will  God  deftroy  5  for  as  the  whole  third  Principle  is  the  propriety  of  the  Holy 
Ghoft,  fo  peculiarly  is  Mans  Outward  Man  or  Aftral  Man  his  Temple. 

4.  In  the  outward  Man  of  fome  of  Gods  Holy  Children,  therefore  the  inward 
Power  V/crid  fo  manifefleth  it  felf,  that  it  givech  vigour  of  the  Eternal  Holy 
World  into  the  Tindure  of  their  Aftral  Man  (  as  in  the  Prophets  and  Apoflles  ) 
to  enter  iito  their  Difeafed  Brother,  and  bring  his  weak  Faich both  into  a  potent 
and  good  order,  with  fuch  Energy  as  fortifies  the  Paralitick,  feparates  the  impu- 
rity of  the  Leper,  calms  the  rage  of  the  Calenture,  revives  the  drooping,  fiays  the 
departing,  and  fometimes  recalls  the  departed  outward  Life  ;  Gods  Spirit  awaken- 
ing the  Magical  Virtue  of  his  Chsldren,  all  things  are  poflible. 

Q^  i-dz.  What  U  the  Antichrifl  upon  Earth  under  Chriftianity } 

A.  I.  Although  the  Holy  Ghofl  defcribes  Antichrift,  his  Rife,  his  Chaiader, 
and  the  method  ofhisdeftruftion  adding  that  there  are  many  Antichrifis:  Yet  fo 
myPerious  is  he  that  it  is  proverbial  that  Antichrift  is  the  Philofophers  Stone  in 
Divinity.  His  flielter  is  the  Darknefs,  hisdefence  the  Word  and  Power  of  Hell 
and  wicked  pretended  Chrift ians.  Of  this  Vizard  of  Darknefs  the  Divine  I  ight  di- 
vefts  him,  and  the  Divine  flrength  confumes  him,  the  brightnefs  of  the  Lords 
coming  difcovers  him  and  the  Spirit  of  his  Mouth  deftroys  him.  How  then  can 
any  be  deliver'd  from  the  Tyranny  of  Antichri 'I  who  are  flrangers  to  Chrift,  or 
any  know  Chrift  who  arc  willingly  in  fcrvitude  to  Antichrift  ? 

1.  The  time  of  Antichnfls  difcovery  and  deftrudion  is  certainly  come  3  but 
as  the  Sun  gradually  prepares  his  way  from  the  dark  Morning,  by  making  ftep  by 
ftep  in  his  Chambers  of  the  Eaft,  fo  are  the  Heavenly  approaches  made.    While 

the 


Hbe  I J  J  Thilofophick,  Queflions  Anfivered.  lyp 

the  Pope  points  at  Mahomet^  the  reformed  Chriftians  at  the  Pope  ,  and  at  that  or 
the  other  Party  :  how  unhke  are  we  all  to  the  Lord's  Dil'ciples,  when  the  Lord 
laid,  One  of  you  jhiU.  betray  me  ,  they  faid  not,  Is  it  he^  but  Is  it  7,  is  it  I  ? 

3.  Antichrift  IS  not  by  that  Name  known  in  the  whole  NewTeRament,  orEpi- 
fllcs  of  the  Apollles  or  Holy  Pen-men,  but  in  the  firft  and  fecond  Epiftles  of  fohn, 
and  in  them  live  times,  and  no  more.  The  Myflcry  whereof  mav  be  his  preva- 
lence in  all  tlie  Five  Senfcs ;  thus  underilood,  the  Aliral  Man  is  his  which  iliould 
be  the  Temple  of  the  Holy  Ghoft,  therein  Antichrift  fus  as  God,  and  there  (hews 
himfelf  that  he  is  God  (yi^.J  in  them. 

4.  But  Paul  knows  him,  i.  By  his  Names.     2.  By  his  Charader.    3.  By  his  2  Theff.  2, 
time  of  beirg  revealed.    And,  4.  By  his  time  of  being  confumed.    (i.)  His      (r.) 
Names,  v/if.  i.  <i  Man  of  Sin.     2   t  Son  of  Perdition.   3.  c  Myllcry  of  Iniquity,      n'v-i. 
4.  d  Strong Delufions.    (z.)  By  hrsCharader.     i.  Unbridled  Fride  and  Self- fcx-      A  v.  3. 
altation,  (i /^  J  above  all  that  is  called  God,  or  that  is  Worlhipped.     z.  He  whofc      cv.  7. 
coming  is  atter  the  working  of  Satan  (yix)  with  all  Power,  Signs  and  lyirg      ^v.  li. 
Wonders.    3.  With  all  deceivablenefs  of  llnrighteoufnefs.    4.  That  it  fhculd      (2  ) 
make  Men  believe  a  L)  e,  that  they  might  be  Damned.    (3  )  By  his  time  of  being      (3.) 
revealed,  (vi^)  upon  the  withdrawing,  of  the  Glory ;  which  while  it  was  lo  pre-      v.  7. 
fer.t  as  to  let  and  hinder,  yet  eve  i  then  did  the  Evil  one  begin  to  work.    (4.)  By      (4.) 
his  time  of  being  confumed,  and  means  how  (i//^.)  by  the  Spirit  of  the  Mouth  of     v.  8.     . 
the  Lord,  and  his  being  defiroyed  by  thebrightncfs  of  his  comina;. 

f.  Thofc  who  underftandthe  four  Forms  ccmpofing  the  fir  ft  or  helliiTi  Prirxi- 
plc,  can  well  and  diftinftly  fee  the  fignificarion  cf  the  tour  Names  given  him  by 
the  Holy  Ghoft  mentioned  by  thefirftof  the  above  four  Heads.  And  thofe  who 
can  view  tl.e  Operations  of  thole  four  Properties  exclufue  of  Divine  Light,  can 
alfo  well  know  the  four  Charaders  ot  the  fejond  of  the  above  Heads.  And  thofe 
who  undcrftand  the  third  Head,  fee  the  Birth  of  the  Turba.'\\-\  the  Soul,  which  Adim 
introduced  by  {hurting  out  the  Light  of  his  true  Humanity,  But  thofe  Children 
of  the  day  who  follow  the  meek  Saviour  in  Faith ,  Purity  ,  Patience  ard  Simpli- 
city, know  no  more  of  Antichnft  than  the  Eleven  did  of  ^«^(W  Trealbn  ,  but  are 
received  into  another  Life  and  Principle ;  for  the  Eifences  of  tr.eir  Souls  have  gene- 
rated the  Love- fire, and  they  dwell  in  that  hidden  bnghtnefs  and  ferenity  by  which 
Antichrift  is  unveiled  ;  yctthefe  know  no  more  of  him  than  the  Day  doth  of  the 
Night. 

6.  The  appearing  of  Antichrift  upon  the  withdrawing  of  the  Divine  Unflion,  $imile\ 
the  holy  Light  World,  may  beunderftood  not  as  Nighttoday,  but  asfolloweth. 

A  Man's  noble  Jntelkft  departs,  yet  may  remain  his  Proportions  of  Body,  and  a 
Capacity  of  imitating  externally  what  others  fcem  to  do  undernandmgly;  and 
.what  alfo  himfelf  was  formerly  able  to  do  rationally,  yet  now  his  words  are  ra- 
ther thofe  of  Parots,  2nd  h;s  doirgs  the  geftures  of  Apes,  than  thole  of  Prudent 
Men.  Thus  Antichrift  fpeaks  the  words  of  Chnft,  but  without  the  Power,  Bows, 
Kneels,  Proftrates  yet  withoutthePrcfenceof  Chrift. 

7.  Again,  a  Tree  dead  at  Root,  may  feemby  the  Branches  and  Leaves  too  (for 
a  little  time)  like  a  growing  Tree:  fo  tie  rcflcdion  in  an  oppofing  Cloud  ot  the 
Rainbow,  re  prefents  another,  yet  is  but  ameer  fh^ew  of  the  true  Rainbow,  and 
fo  have  wePar.lii  or  Mock- Suns ;  Such  is  the  Antichrift,  but  with  rhis  difteience, 
(among  other  important  ones)  that  Antichrift  dweUing  in  the  unmortified  Affe- 
ctions, hath  Enmity  againft  wha't  it  feems  to  be,  which  none  of  the  above  Similes 
Kaveasy  thing  of. 

8.  By  many  oftpelike  Contemplations  and  Similitudes  may  be  apprehended, 
howAnticmift  was  revealed  upon  the  departing  of  the  Peace- proclaiming  Light 
of  Chrift  3  which  every  fc'oul  iadly  Experiments  in  its  Declcnfions,  turnings  aiide, 

lookings 


j8o  The  ijj  theofophickOH^ftio^f  Anfwered,- 

lookings  backjflumberings  and  unfaichfulnefs ;  but  where  it  proceeds  to  final  Apo^ 

<acy  and  Enmity  of  Spirit,  it  is  Antichrift  in  Epitomy,  as  the  outward  Hypccrifie 

^      is  Antichrift  in  the  Mirror  or  Looking-glafs-    See  :hc  139  Anfiver,  v.  3,4. 


parti- 
cular A(5ls  and  Experiments  are  the  Materials  of  R:a*on,as  Lett  rs  are  of  Books. 

10.  Antichrift  in  the  high  Exercife  of  hisReafon  may  have  a  Name  to  live,  buc 
becaufc  that  his  Reafon  is  the  Child  of  his  ocnics  >  it  mu- '  reeds  be  true  tr.at  he  is 
Dea-i  (-Jti-)  to  the  Divine  Life  5  for  he  is  on'y  fenfuaiiy  rational,  which  zDog 
(now  hurt  by  a  Stone  thrown  on  him,  flying  from  the  c?ffer  of  throwing  anon  ano- 
ther) partaketh  of. 

ir.  Wherefore  Antichrift  not  having  the  Spirit  of  Chrift,  confirms  himfelf  in 
his  own  ;  a-  it  is  written,  fenfuai,  not  having  the  Spirit,  for  tlie  Spirit  of  life  and 
Holinefs  is  vouchfafed  us  only  m  the  fifth  Form,  whereunto  the  regenerate  only 
reach,  and  whereof  every  unmorrified  Soul  can  attain  no  more  but  the  Counter- 
feit, as  it  IS  written,  A  grain  of  Wheat  remaineth  alone,  and  is  not  quickened  ex- 
cept it  die. 

iz.  And  as  Antichrifl  is  Dead  to  the  Holy  Life  by  being  alive  to  himfelf  r  So 
tKofe  who  enter  the  Holy  Life  are  Dead  to  the  fenfual,  and  confequently  to  the 
Earthy  rational,  and  in  that  rcfpcft  may  in  an  exceUent  fence  he  f?.ici  to  be  befides 
themrclvcfl,and  accordirg  to  the  Maxims  of  Aftral  Rcafon  are  Fools  and  Madmen, 
to  give  all  thsj'.r  prefc  it  Pi.fleflions  and  the  Advantages  of  their  Acquircments,Emo- 
luments  and  w'ioie  Man  ,  in  exchange  for  unfeen  Futurities  and  Hope  of  them'j 
for  fuch  Ice  plainly  that  Reafon  and  theSenfcs,  are  fuch  thjn?.s  only  ,  as  the  more 
accomplifli'da  Nominal  Chriftian  is  in  that  inferior  Principle,  the  more  ftrorg  a 
Beaftj  the  more  dangerous  an  Antichrift  is  he. 

13.  'Tis  true,  Man  falling  in -,4i^»?  into  this  third  Principle  God's  immenfe  pity 
met  him  in  Sacrifices ,  a  worldly  Sanctuary,  Perfumes  of  Inccn'e,  (^c.  That  his 
Senfes  Ihould  be  Witnefles  of  Divine  Condsfcenfion,  but  when  the  Lord  became 
Flefli,  he  led  to  Sublime  things,  fv/^J  Spiritual  Worfbip,not  confiii'd  to  \>hccs,(^c. 
Holy  Faith  and  the  new  Creature,  wrought  by  the  Almighty  Spirit  of  God. 

14.  Therefore,  Man's  having  begun  in  the  Spirit,  declining  as  if  he  would  be 
made  perfed  in  the  f  lelh  is  the  Eflential  Charadler  of  Antichrift  ;  for  as  Lucifer 
fell  thus  into  his  central  Fire :  fo  fa' Is  Antichrift  into  his  circumferential  Fire,  or 
Aftral  Out-birth,  (vii.)  from  the  Holy  Eternal  Light,  to  the  figure  of  i:  in  the 
fenfual  part,  which  readily  uniting  with  the  four  dark  Anguilhesof  the  firft  Prin- 
ciple, becomes  a  fixt  Enmity  to  the  Holy  Powers.    See  the  n  8  Anfwer,  v.  f. 

Antichrift  as  it  is  a  fixed  Enmity  is  incurable,  being  like  a  Difeafe  grounded  on 
the  Conftitutionj  See  the  128  Anfwer,  v.  6. 

<^.  1^3.  U^hAt  is  Babel  or  Babylon,  the  Beafi  and  the  Whore  in  the  Jpocafypfe  or 
Revelations  ? 

A.  I.  B<;£e/theBeaft  and  the  Whore  is  the  World's  Trinity  j  for  all  that  isfo 
in,  as  to  be  of  the  World  is  theluft  of  the  Eye,  the  Luft  of  the  Fleth,  and  the 
Pride  of  Life  ;  thebcft  of  the  Evil  World  (as  far  as  vhe  Holy  Powers  are  withdrawn, 
lock'd  up,  cr  excluded)  is  in  thofe  three  Lufts '  omprized  and  Anatomized. 

2.  The  Beaft  hath  its  Foundation  in  the  Elem-e.:tary  Man,  Bihel  in  the  Aftral, 
but  the  Whore  in  both,  and  all  of  them  in  thethift,  and  are  themfelves  no  other 
Duft  but  fuch  as  the  Wind  from  above  fh?ll  fcatier  and  drive  away.  Thus  the  in- 
quiring Mind  may,  by  confidering,  find  what  thefe  three  are,  and  how  varied  in 

ttiiir 


7hB  177  theofophlch^  Oneflions  Anfrvered.  181 

their  Root  and  Original.  It  is  next  to  befliewn  how  they  are  diflinguifli'd  in  their 
Progrefs  and  Operation. 

3-  The  Beaft  becomes  more  and  more  Scnfual,  feme  moi-e  coveting  reft  and  their  PrO' 
felf-  pkaiing,  hke  fuch  Beafts  who  greedily  covet  fulnefs,  in  contempt  of  the  Crca-  grtfs. 
tor's  Derign,and  wilful  Ignorance  oi  the  flate  tbe  (  ftarving  )  Soul  loft  by  the  Fall, 
and  tiic  means  conducing  to  its  recovery  being  far  uompieafing  and  pampering 
the  Flefti  but  thefe  Swinifli  Lufts  w^iuld  fain  L  e  fated  with  the  Husks  of  thini^s. 
Another  fort  are  fierce,  dog2;ed,  un'bciable  ;  others  haughty ;  others  luftful,  fil- 
thy, t^c.  But  the  Apocalyptical  Beaft  includeth  all  thefc,  adding  fuccefs  by  great 
accefs  of  Power  among  wretched  Mankind,  who  either  by  Fraud  or  Force  obtain 
outward  Msgiftracy  or  Soveraigaty,  thefe  che  World  goeth  or  wondcreth  after. 

4.  The  Progrefs  or  Openition  of  Babel  is  nhe  exercife  of  Man's  Reafon  in  rhings 
truly  k'lown  only  in  theRege  :eracion}thusB^&i/is  theCentre  where  all  the  ftraight 
or  arch  lines  of  Confufion  drawn  by  the  Eeaft  or  Whore  met't.  Here  all  Ages,  and 
all  Nations  and  Lariguagesdo  agree  in  difagreement,  ar,d  are  fo  iar  from  know- 
ing the  true  God,  that  they  know  nothing  trulv^,  muchlels  them k Ives  or  others, 
feeming  and  but  fecming  to  be  ever  leari'-tig.  but  ftill  at  Ermitv  againft  Truth.    - 

J.  Tte  Progrefs  or  Operation  of  the  Wi\'-re  is  that  $■  int  in  Man  which  diffem- 
bleth  the  inwar^>  Naughtinels,  with  the  outwarrl  guife  of  Holinefs,  Purity  and  De- 
votion, this  Whore  never  was  a  vvife  but  in  the  time  and  p-ace  of  Efpoufal  was 
rejcifled,  abandoned  and  feparatcd,  or  repudiated  called  a  Ducvement  but  im- 
proper!/, never  being  real'y  Married,  for  her  Fikhinefs  ib  clave  to  her,  tliat  her 
unftedfaftnefs  and  unfaithfuliiers  appears  in  her  adulter --us  Eves,  her  i^^ipudent 
For«hsad.  her  feigned  Diale(fl,  her  difdainful  Deportment.  Now  as  the  Whore 
isie'.fual,  fhe  rooteth  in,  af;d  as  one  wi'.h  chs  Bea'r  j  for  which  caufe  the  Anti- 
chnftim  Spirit  ever  ftrer  sitheneth  it  felf  by  U-iiciisg  with  the  Tempiral  Magiftracy 
and  Authority.  And  as  che  Whore  is  t.^e  Ape  or  Coun*:erfei"  of  the  Holy  Work 
wrought  in  Mens  Wills,  it  being  only  piftureJ  in  her  Inteiled,  wit' out  aff' fling 
the  5oul  or  Mind,  much  left  fi'.bje^ling  the  Will  j  fo  is  the  Whore  a  Builder  JBx~ 
bel,  concerning  which  Whore,  reference  is  made  t;?  thelaft  ff>rsgoing  Anfwer  con- 
cerning Antichrift. 

6.  It  feems  fit  alfo  to  fay  fomething  of  the  Attainments,  Refultg  or  Summits  of  j-a^/;.  f,uhe^ 
thefe  three.    The  Whore  can  atcain  to  fit  as  a  Q^een,  to  ride  on  the  Beaft   to  in-  Attxinmnts* 
ducethc  Kings  of  the  Earth  to  drink  the  Wire  of  her  Fornication,  in  all  this  fhe 
deceiveth  others  ;  but  iTie  is  not  a  Qiicn;  alio  the  hope  concerning  her  felf,  that 

Ihe  fhall  fee  no  fo.  row,  {hall  fail  3  for  fhe  (hall  be  hated,  they  fhall  cat  her  Flefh 
and  burn  her  with  Fire,  fo  fhe  deceives  her  felf  as  effedlually  as  others. 

7.  '! 'he  Bea*!^ having  its  Rodin  the  Elementary  World,  and  its  fatiety  therein 
being  fii'ed  therewr.h  is  (when  broken  by  the  rwrti)  refolved  thereinto  j  fo  that 
fucli  as  fiiilthe  Out  cries  of  their  Ecernal  '-'ouls  therewij;^have  their  whole  Life 
but  a  deceitful  Dream,  and  when  the  Elements  drop  off,  awake  into  Honor  and 
Nakcdneft. 

8.  The  Summit  and  Refult  ofBixbel  is  to  bcalway  doing  what  cannot  be  done  : 
as  that  figure  the  Tower,  was  never  finifhed,  they  are  the  foolidi  Builder,  which 
is  ftill  beginning,  but  never  complears  any  one  things  inftead  of  com.pkacing 
order,  they  end  in  Anguilh. 

9-  The  Fulne's  and  Attainment  of  the  Beaft  is  of  the  three,  the  moft  truly  eflfe- 
fted  ;  for  as  in  the  Mire  ardDuft  he  dwells,  of  that  he  fills  himfelf  he  hath  no 
higher  Lufts  Profit,  Eafe-,  I  kalure  and  outward  Honour  he  Dcfigns,  and  if  he 
hath  ic,  and  can  bcund  his  Defires  to  the  Proportion  obtainable  by  him,  lie  is  befr 
of  t'  e  thr'^e  5  for  his  Life  is  a  plcafant  Dream,  his  Mifery  is  out  of  Lis  prefsnt  vieiv, 
his  Eternal  part  being  choak'd,  cries  not  out,  but  he  rejoyceth  in  the  good  fuccefs 
I  '  '         -  I'lis 


J 8 2  The  177  theofophick, Qu^flions  Anfipered. 

his  Crafc,Violcnce  or  Cruelty  hath :  the  prefcnt  is  his  Heaven,  Futurities  are  in  hs 
Efteem  airy  Speculations,  but  the  Evil  Day  (if  perhaps  at  the  Door)  Teems  to  be 
very  far  oft' ;  his  Mii'ei  y  is,  that fure- footed  Death  mu!r  come  and  undeceive  liim, 
and  convince  him  that  his  Thoughts  having  perilhing  Obiefts,  do  themlclves  pe- 
rifli.  Thus  the  Bsaft  .  hke  the  hght  of  a  Gloworm,  being  only  the  :i^jes  of  the 
Senfes.  Babel  beirg  hke  the  Light  of  a  Candle  as  the  Produd  of  depraved  Reafon, 
thefe  two  Lights  are  IT-jited  by  the  Whore,  whoundertaketh  by  them  to  ihew 
Heaven  to  others,  which  is  as  eafie  and  demonftrabie  as  it  is  wi:h  a  Candle  m  a 
clofe Night  to  Ihew  the  clouded  Stars:  whereas  Heaven  can  only  be  feen  by  its 
own  Ligtit,  as  even  the  outw  ar d  Heaven  is- 

9.  1^4.  ff^Jt  U  the  Ruin  of  the  Be jfl^  And  hew  U  it  effeStei  tbit  the  [even  headed 
Beajt  fiould  become  caji  into  the  Ab)[s  t 

A.  I.  When  a  Vegetative  as  a  Tree  or  Plant  attaineth  its  fuinefs,  it  iiTuethinto 
Flowers,  Fruits,  i^rc.  whereunto  if  its  vigor  inabie  it  not,  it  declines  and  f.eps 
backward  towards  its  firfl  Mover  ,  fo  do  Senfitives  and  rational  Creatures.  But 
becaufe  the  Aftral  Worlds  that  they  may  figure  Eterr.icy  have  a  'Prerogative  Royal, 
it  is  only  required  of  them  in  Conformity  to  the  U/iverlal  Order,  to  condcfcend 
to  a  rcfemblance  of  the  reft  by  Revolutions. 

i.  The  Number  of  the'Beaft  is  666.  f.:r  below  the  1000  the  Crown  Number. 
And  all  his  feven  Properties  are  included  in  the  fix  working  Forms  ,  never  at- 
taining the  true  Seventh,  which  is  the  only  reft  :  So  that  the  Beaft  wants  Vigor  to 
bear  Fruit,  but  having  brought  al!  his  feven  no  higher  or  farther  than  the  limit  of 
fix,  th:re  grovelleth,  therein  is  bounded,  andthofe  bounds  are  as  thofe  Luc/fer  and 
his  Legions  find  themfelve?  immutably  confin'd  by,  as  by  Adamantine  Chains  of 
condenicd  Darknefs,  the  Beaftis  not  fo  near  reft  as  6  is  to  7,  but  as  666  is  to  icoo. 
And  as  the  Evil  Angels  having  fee. udedthemfelves  from  the  meek  Majeftick  Order, 
vnW  ye:  be  as  Eniinent  in  their  Evil  as  they  can  ;  fo  Man  being  become  befi-ial,wil- 
leth  to  be  as  extreamlv  and  vigorouHv  a  Beaft ,  as  he  may.  He  is  conver- 
lant  about  th.e  Didaccs  of  the  fenlual  Man  feldom  proceeding  but  fo  far  as  the 
depraved  rational,  which  yet  were  he,  thev  both  wou'dnot  only  fall  utterly  (hort, 
but  indifpofe  him  to  the  true  Light :  as  a  Man  brought  out  of  a  dark  Dungeon  is 
furprized,  and  fees  not  in  the  dizlingSun. 

3.  Now  how  the  Seven  headed  Beart  is  caft  into  the  Abyfs  is  thus  done,  heisdc- 
ftroy'dbylnte'tincor  as  'tiscall'd,  ('ivil  Dii'cord.  A  Beaft  hath  many  things  like 
to  a  Man,  fo  the  Apocalyptical  Beaft  hach  the  Notion  of  Grace  ,  making  room 
in  the  Regenerate  by  Combat  and  Warfare,  to  dcftroy  the  impure  depraved  Lufts, 
and  cleanie  the  Houfe,  that  the  King  of  Glory  may  enter.  The  Beaft  flatters  him- 
felf  finding  a  difpofition  in  him  to  hi  rid  of  fome  Sins,  though  it  be  as  Men  are 
of  troublefome  Tenants  5  without  dcfign  of  receiving  a  Heavenly  Gueft  as  tlie  Re- 
generate do,  for  fuch  a  one  the  Beaft  defires  nor,  for  he  knows  no  fuch,  but  dorh 
it  only  to  eafe  himfclf  of  fuch  who  are  unprofitab'e  Affbciates.  Nor  is  there  in 
the  beftial  Man  a  Warfare  betwixt  Grace  and  Sin,  the  pure  Spirit  and  finful  Flefh, 
the  Holy  Virgin  Image,  and  the  unmortified  or  revivings  of  Luft  j  Though  in  the 
Aftral  Man  (as  it  is  more  nearly  the  Inftrament  of  the  Eternal  Soul)  there  is  fome- 
thing  better  than  is  in  the  beftial  Man  as  in  a  more  fimple  in^eay,  where  the  Tm- 
€t\xxt  is  lefsincurvattd,  or  the  Mind  byafleH,  than  in  the  fcnfual  beftial  Man.  So 
that  unto  that  Man  ,  the  Heavenly  Applications  have  readier  intercoune,  more 
familiarly  to  impart  it  felf,  and  diffufe  its  beams  3  therefore  was  it,  and  ftill  is  it, 
that  the  Soul  is  often  fpoken  to  in  Dreams  ;  the  Vifionsof  the  Night  finding  her 
beft  at  Icifure,  and  emptied  in  fome  fort  of  the  beftial  Mans  Clamors  and  throngs 

of 


Ihe  177  theofophick^Quefiions Anfwered.  1S3 

«rf  Impofitions.  But  the  War  in  the  unregencrate  Man  Js  between  the  adverfe 
parts  and  properties  wherewith  his  Soul  is  endowed,  or  whereof  rather  it  iscom- 
pofed,  andasrerultingfrom  them  the  ftrife  is  between  that  natural  Intellei^, 
which  diftinguifheth  him  from  the  Tranfitory  Brutes  on  the  one  hand,  and  his 
impetuous  Lufts  on  the  other. 

4This  Intellect  may  be  call'd  his  Natural  Confcience  whereof  the  Apoftle  fpeaks, 
that  in  thofe  things  which  they  underftand,  as  \_vi^-  little  differenced  from]  na- 
tural Brute  Bcafts,  in  thofe  they  corrupt  themfelvcs.  Now  in  this  conteft  where 
the  depraved  Intelled  fcntcnceth  that  or  this  to  be  evil  or  good,  the  will  refulting 
from  the  Rebel  Affcdions  (  which  will  is  regent,  and  by  Prerogative  deems  him- 
fclf  unaccountable  J  calls  the  evil  good,  indulgeth  it,  delights  in  it  and  afllmi- 
lates,  becomes  one  with  it.  This  natural  Inteikdt  the  Eeaft  deceived  by  the  Whore, 
calls  the  new  Creature  ard  Regenerator,  and  flatters  himfelf  to  be  fighting  the 
Fight  of  the  Faith  of  Gods  Eled  or  precious  Ones  :  Whereas  their  dark  Heads  and 
inimiciiious  Hearts  are  only  engaged  in  Intefcine  Broils,  from  the  diforder  of 
their  native  contrary  Parts  or  Faculties-  And  this  Light  is  that  whereof  the  Lord 
fpeaks,  Ij  the  Light  thniiinihee  be  Virknefs,  hovp  greitisthn  V^^rhjiefs}  vi^.  If  the 
Eye  be  evil  and  not  fingle  th«  four  forms  all  this  while  proceed  not  to  enkindle 
the  true  fifth  but  are  compafled  by  the  fparks  [of  Fire]  of  their  own  private 
Spirits]  enkindling,  not  Flames  of  Light  blown  up  by  the  Spirit  of  Divine  Lov». 
And  cthertimes  the  Afftftionsenclincd  by  their  good  Aftral  Man  or  Confreilation, 
orperhapsby  feme  furprize  of  Sympathy  have  a  warmth  tovi-ards  companionate 
and  righteous  Aftiors  j  but  yet  at  the  fame  time  the  Mind  is  abftradiedly  darknefs ; 
for  death  and  diforder  reigneth  there.  The'.e  m.ay  give  feme  Light  to  tl  e  inquiring 
Obferver  by  what  ways  the  Beaft  deceives,  precipitates  and  deftroys  himfelf, 
plunging  himfelf  into  the  Abyfs  of  Confufion,  for  all  hisfeven  Heads,  Forms  or 
Properties  being  fo  many  implacable  Enemies  to  each  ether,  rend  and  ruine 
him. 

Q;_  16$.  How  doth  Chrifi  txl^e  the  Isjngiom  vehen  thU  Beaft  becometh  Jtain  ? 
The  Tenth  Difl  ribution. 

A'  I.  Here  we  are  come  to  enquire  how  that  is  done  which  we  are  taught  to 
pray  for ,  [Thy  J^ingdcnt  come']  out  of  that  Kingdom  ,  we ,  like  the  Prodigal, 
wandered,  and  became  as  he,  into  a  moft  wretched  ftate  ;  defirous  to  eat  of  the 
Swmes  meat,  but  no  one  gave  e\  en  that,  fhewing  us  he  had  no  right  or  title  to 
it,  buteicher  m.uft  begit,  or  ftealir,  having  not  to  pay  for  it,  and  yet  muft  have 
it  or  reriih  for  hunger  f  n  this  very  ftate,  and  nothing  better  is  every  man  till 
Chrift  introduceth  t.is  Kir  gdoni  into  the  Soul :  And  Man's  going  out  of  himfelf,  is 
in  this  Parable  call'd  a' coming  to  himfelf. 

1 .  But  Reafon  can  neither  fpe«k  what  This  Kingdom  is,  nor  underhand  the 
written  oj:  fpcken  Language  concerning  it,  be  it  fpoken  with  all  poflible  plainnefs. 
Or  written  with  ample  dcmonftration ;  for  Reafon  hath  but  one  Eye,  and  that 
looks  r'ownward  like  t'.e  Eye  of  a  Beaft,  and  the  Luft  of  Property  and  incefiant 
Thirft  to  gratifie  the  Flelh  (by  felf-pleafing,  its  own  exaltation,  felf- avenging  O'c. 
like  manifold  Cloths  of  Pitch,  (huts  it  up  from  the  Kingdom  of  Chri.l;  j  fo  that  all 
it  can  by  this  reach  to,  is  bu«  as  a  fwimingin  the  brain,  the  receptacle  and  work- 
ing-fhop  of  the  Senfitive  Aftral,  and  Depraved  Rational  Spirits :  But  the  Eternal 
Word  is  fpoken  in  the  Heart,  which  in  oppofirion  to  that  of  the  Brain,  is  only 
mentioned  i  aiid  it's  not  without  fignification,  that  the  word  Brain  is  karce  found 
in  the  whole  Bible,  but  always  the  Heart  as  that  which  the  Lord  regardeth  to 
mention. 

A  a  3.  The 


1 84  the  1",'^  theofophfck,  Queftions  Anfwered, 

5.  The  Knowledge  how  Chrift  takes  the  Kingdom  will  be  much  advanced,  by 
clcfiring  how  Aixm  loft  it.  For  as  the  Spiritual  World  breached  it  felf  through  the 
Outnard,  whirhis  itslmajej  fo  the  Divine  World  fiiled  the  Eflences  oi  Aiijtis 
Sw.l,  alio  fwalioweJ  up  Ins  Aftral  Man  then  capable  of  Eternity,  fo  that  his 
jfiifi:  four  Forrrs  vverefweedy  united  in  the  Imfge  of  Holinels  and  true  Rightc- 
oufneft  ;  and  thus  the;rifclves  were  as  it  were  hidden.  The  Aftial  Man  alfo  was 
only  (cr\  i'jeable  to  its  llluftracion,  and  thereby  compl^atly  happy  ;  fharing  (ac- 
coniingto  its  capacity)  the  Glory  tx)gether  with  his  noble  Soul,  replcniQit  with 
his  Divine  J>pirit. 

4.  ArA  his  departure  from  the  Eternal  Subft-antiality  of  the  Divine  Life,  was 
to  live  according  ro  AHra!  Reafon,  as  to  his  Inward  Man,  and  no  higher :  And  ac- 
cording to  the  Senfual  Be/lialiry  in  his  Outward  3  b^th  which  are  but  the  Figure 
or  Shadow  of  the  true  fubftantialSjMntual  World  5  thereupon  he  died  to  the  Di- 
vine Lijfc.  And  the  Magical  Power  of  hi?  Effences  being  Tbofe  Properties  whereof 
his  Soul  is  compofed,  wanting  Heavenly  Food,  became  a  dark,  hungry,  fierce;  ini- 
micitious  Will ,  fpoiling  his  Tindlure,  as  is  feen  in  raging,  furious,  defpcrate  men  5 
from  thenceforch  wanting  a  Mouth  capable  to  eat  Paradifical  Food ;  therefore 
God  curfed  the  Earth,  that  it  alfolTiould  no  more  be  able  to  produce,  nar  be  in- 
trufted  with  Living  Holy  Fruits  of  tiie  Heavenly  Tower- World  ,  for  the  Heavenly 
Humanity  once  withdrawn,  Man  was  no  longei-  a  Subjeft,  Member,  Citizen  or 
Child  ofGod's  Kingdom,  but  a  Beaft,  and  in  the  Beftial,  Aflral  and  Elementary 
Kingdom  at  Enmity  with  the  Holy,  Pure,  Sweet,  Eternal  Order. 

s.  Therefore  Chrift  taketh  the  Kingdom  by  bringing  again  the  holydifappeared 
Power- World,  or  Heavenly  Humanity,  into  the  captivated,  dark,  debilitated  Hu- 
manicy,  call'd  an  Ingrafted  Word,  alio  a  Seed  growing  to  a  Tree :  A  Leven  le- 
vening  the  whole  :  A  Refiner,  and  is  as  a  fparkle  enkindling  the  wholes  and  as 
in  germination  of  a  Seed,  the  grofs  matter  (given  it  from  the  Elements)  dieth,  or 
as  of  the  burnt  Sacrifice  the  Elementary  part  is  by  the  fire  of  the  Altar,  feparated 
into  a  Vapour  and  Salt:  Juft  fo  ChriH  entred  the  corrupred  Man,  and  leaiing  it 
through  Death,  became  the  true  Separator.  ^He  brought  the  holy  Virgin  Image, 
the  alone  Heavenly  Virginity,  which  is  fignined  by  the  J^alt  thro^vn  by  Elijhi  to 
heal  the  Fountain,  not  only  the  Stream ;  For  This  Divine  Power  healeth  the 
Tmdure,  and  the  Tmdlure  being  cured,  f  U'^'C  the  hea'e,-!  Spring  )  by  its  new  got 
Magical  Might  and  Puiflance,  is  a  Cc- worker  with  God  in  regenerating  the  whole 
Man:  As  the  Subterranean  Fire  doth  draw  one  war  with  the  Solar  Fire  in  prot«-  , 
gating  and  advancing  the  Generation  of  Merals,  ejcAflion  of  Fountains  and  fana- 
tive  hot  Baths. 

6.  This  Kingdom  is  not  taken  but  purchafed  by  the  Blood  of  the  King  of  it,  and 
what  this  Blood  was,  fee  the  124  Anfwer  2,  <?,  8,  and  9  verfcs,  but  this  Kingdom 
is  fuch  that  it  is  the  fcope  of  all  the  Writings  of  the  tiol  v  Ones  from  Alum  the  firft 
Man,  to  the  unknown  day  and  hour  of  the  end  of  this  dving  World.  N'en  who 
would  fain  be  Atheifts  have  faid  the  great  ingredient  of  their  mortal,  fatal,  con- 
tagious Madnefs,  hath  been  the  obferving  how  little  affe.^ed  the  Converfations  of 
fuch  {hew  them  to  be,  who  profefs  the  knowledge,  lo'-e  and  fear  of  an  Infinite, 
Powerful,  OmnifcientandOmniprefent 'Glorious  and  Gracious  Father,  Son  and 
Holy  Ghoft,  thinking  they  could  no:  fo  converfe  did  they  indeed  believe  what 
thcmfelvcs  fay. 

7.  But  the  reafon  thereof  hath  be;n  the  deceiving  Spirit,  for  there  hath  all  along 
been  fuch  Sacrificers  as  Cain,  fuch  as  have  the  Faith  of  Simon  Magm,  the  Prophe- 
fyingsofB<i/tfim,  the  Humi'ity  of  ^'m&,  the  Repentance  of  5«^*fi  theAbftinence 
of  the  Fooliih  Virgins,thepriviledgcof  diC  Tare?,  to  be  the  ^ueft  without  a  Wed- 
ding 


the  I'j'j  theofophick^Quefliom  Anfivered.  igj 

ding  Garment,  theBvanch  yet  wither 'd  and  cut  cff,  the  Wife  but  Divorced,  the 
Building  without  Foi.'cdarion,  thofc  who  after  ckanfing  take  fcven  worfe  spirits, 
whole  (^oodnefs  is  hke  the  Morning  Dew  j  Stars,  but  eaher  fallen  or  wandering 
ones,  Teachers,  but  yet  at  laft  Caft-aways.  All  thefc  profefling  chemfelves  of 
Chrifls,  are  really  of  the  Devils  Kingdom. 

8.  For  tliat  which  thefe  attain,  is  at  highefl  but  Faith  as  iris  an  ad  of  theundcr- 
fianding  :  which  givesafalfe  faint  Light  without  Life  and  Heat;  while  the  Faith- 
ful Snbieds  are  aduated  and  mo-ved  by  a  Faith  that  purifieth  the  Heart,  and  fub- 
jcfteth  the  Will,  procefHing  from  ftrength  to  ftrength ;  for  as  purifying  Faith 
workcca  from  Love,  foitincreafethlcve,  Simplicity  and  Innocency,'and  there  ' 
is  founded  the  Kingdom  of  Patience.  It  is  true  Mahometans,  the  dark  Ethnicks 
and  Barbarians  call  thofc  things  Vices  and  thofe  Vcrtucs  which  we  call  lb,  and  by 
that  Rule,  They  accufe  or  fxcufethemfelves  or  others.  But  theDcclnreofour 
Lord  Jefus  Chnft  the  Son  of  God,  not  only  condemns  our  evil,  but  tenders  us 
Life  Eternal,  ickillsustofave  us,  that  is,  it  fends  us  out  of  our  felves  by  refigna- 
tion  of  our  fcparate,pcrverre  will  j  that  we  may  be  regenerated  unto  the  holy  um- 
vcrfilcomprehenlive  will.  Whereby  is  obtain'd  and  convey 'd  not  only  felf-aba- 
fin^  but  purging  and  faving  Mercy  of  Free  Grace,ss  only  of  meer  Alms  from  God ; 
This  Grace  proceeding  from  pure  pity  and  undefervedgocdnefs,  is  of  all  things  in 
the  World  the  moil  difagreeable  to  Mans  unmortificd  proud  Heart,  moft  aolsto 

his  own  will,  therefore  the  moft  fublimely,  divinely  true. 

9.  Fain  Mans  dejedinghimfelf  may  be  call'd  Humiliation,  Anguiih,  and  a  Spi- 
rit of  Bondage,  but  the  top  of  this  is  but  uncloathing  the  Man,  who  is  thereby 
neither  waflh'd  nor  cleanfed,  but  the  Confciencc  ftill  polluted,  the  proud  Devils 
.muft  yet  fee  their  own  deformity  with  Anguifli;  thus  this  Spirit  in  Man  ftuts  him 
upinthefirft  four  Forms  or  Properties  ••  But  it  is  the  Spirit  of  God  by  the  Faith 
of  the  Gofpel  which  is  generated  in  the  fifth,  growing  to  a  Flame  of  Love  by  the 
Holy  Blood  of  the  true  i'econd  y4i4OT  onlywatheth  the  Soul,  and  fprinkleth  the 
Confcience  from  dead  Works.  How  miferable  then  muft  thofe  Men  be  who  are 
w-iJlingly  ignorant  of  the  power  and  infinite  value  of  Chrifts  Heavenly  Blood  ?  and 
yet  themfcives  undervaluing  it^  are  pretended  Perfcdiifs,  yet  declare  fo  great  an 
avcrfion  to  this  as  if  they  would  know  nothing  of  that  which  the  Apoftle  Paul  de- 
fir'd  only  to  know.  Contemning  the  inquiry  into  that  Myftery  which  the  Angels 
defire  to  look  into.  But  to  help  the  fincere  Mind  towards  the  Llnderilanding  of 
the  Heavenly  condefcention  in  the  Lords  Incarnation,  the  reperufal  of  the  106 
Anfwer  is  ferioufly  recommended.  And  what  kind  of  SubjedsChrifttaketh  into 
his  Kingdom  are  Charafter'd  in  the  1 17  Anfwer  from  ver.  3.  to  tjie  8th.  And  what 
the  ineftimableBiood  of  this  Lamb  of  God  is,  fee  the  77th  Anfvper,  ver.  7,  8, 
and  p. 

.  The  Kingdom  is  taken  by  the  Glorious  King  of  it  without  hands :  As  the  Angel 
faith  of  the  Stone  to  Daniel  -,  even  as  the  outward  Sun  conveys  not  his  Light  and 
enlivening  Heat  by  the  violence  of  ftormy  Winds,  but  is  calmly  and  fweetly  his 
own  Vehicle,  under  whofe  glorious,  dear  Sway  and  Scepter  may  the  Lord  bring 
our  whole  Man  and  every  part  of  it  for  ever,  that  this  which  is  the  Kingdom  of 
Gods  patience  may  be  that  of  his  Power  j  concerning  things  pertaining  to  this 
■Kirgdomthe  Lord  difcourfed  with  his  Difciples  in  the  forty  days  after  his  Refur- 
redlion.  But  yet  this  Kingdom  fuffereth  violence,  tho'  it  doth  none,  and  the  violent 
take  it  by  force,  for  it  requires  that  all  diligence  be  ufed,  that  Men  workout  their 
Salvation  with  fear  and  trembling,  that  they  ask,  fcek,  knock;  fearch,  dig,  watch, 
fisht,  drive,  wreftle,  i'ufter,  wait,  ( comparatively  )  hate  Fattier,  Mother,  Wifer, 
Child,  and  our  own  Life :  Prav  without  ceafing,  looking  to  Jefus,  Vc.  for  asr  the 
King  entred  by  the  Crofs  fo  muft  the  Subjeds.  -. 

Aa  i  (^m. 


t B6  I'he  1 77  theofophick^  Ouefiions  Anfmred. 

^  Q.  i^<?.  T0}at  tithe  true  new  Regeneration  in  the  Spirit  of  Chriji  ?  Is  it  done  in  this 
time,  or  after  thk  time  ? 

A.  1.  Hereis  a  queftionconriilingof  twoparts.  i.  What  the  true  new  Rege- 
neration is?  ^.  What  time  is  it  wrought  in  ?  Both  of  them  are  fecrets  ;  thefirft 
done  by  the  Al  nig'ity  Power  of  the  Holy  Ghof!,  the  latter  perfeded  and  confum- 
mated  by  the  ^ame  Power,  concurnr.g  with  the  Gracious  Providence  of  Infinite 
Wifdom.  The  fi.-ftfo  great  aninward  Divine  Work,  asnane  but  fuch  in  whom 
it  is  wrought  can  fpeak  more  of  it  but  as  Parrots,  fothat  the  Experimeatal  Work 
only  enablfs  n.rjhtl/ tofee.  taf^e,  feel  and  know  it:  And  the  Spirit  working  it, 
can  only  right! v  open  the  Mo  Jth  and  guide  the  Hand  to  tell,  and  defcribe  it.  And 
thisbeingfuoken  in  the  plane  1,  limpleftway.  can  yec  be  received  and  profitable 
to  fuch  only,  whj  by  the  tarn i  Spirit  are  not  only  enlighten'd,  but  made  alive  by 
the  new  Regeneration. 

2.  Th^r.'f^reinanfwer  to  thefirft  pirtoftheC^ueftion,  we  are  to  know  that 
God  made  of  one  31ood  all  Nations  of  the  Earth,  and  all  Men  in  one  Principle, 
vi'^.  the  ch-rd,  conli^ingof  the  fir .^  four  Properties  for  its  Roat:  But  the  fecond 
was  Mans  Paradifical  Garland,  his  Heaven,  his  Crown  and  Divine  Imige:  This, 
our  Root  a  id  common  Father  the  firfl  Ai^m,  fupprefled,  extmguiflied  and  caufed 
todie,  anddifa^pear.  Thenceforth  Man  became  like  the  Curfea  Earth,  whereof 
fome  plats  be  !r  Thorns  and  Briars,  others  fetid  Weeds,  others  poyfonous  Planty, 
otherslefs  noxious  Produdls,  according  to  thfe  prevalency  of  ever/  of  wiich  the 
plat  is  named.  So  fome  Men  are  hurried  by  the  impetuous  ftorms  and  fury  of 
the  four  AnguiOiss  of  the  firll  Principle,  and  fo  are  Devilifli ;  others  are  fwal- 
low'd  up  of  the  voluptuous  Luds  of  the  Elementary  Spirit,  and  thence  rightly 
called  fenfual ;  others  fteered  and  regulated  by  the  Maxims  of  the  Siderial  WorJd, 
and  thefe  can  be  no  more  or  better  than  Earthy. 

3.  Nowoutof  all  thefe  the  Divine  Power  ingenerating  Faith,  not  only  ading 
in  the  undertanding,  but  fwaving  the  Scepter  of  the  Will;  alfo  felf-denial,  both 
as  from  abhorrence  of  the  defiling  felt',  and  alfo  from  felf-intereft,  property,  and 
felf-plcafing,  which  is  as  the  Flower  of  Graft;  then  cometh  a  hunger  after  the 
un^tta  Minna.,  which  is  the  Root  producing  the  meek  refignation  of  felf-plealing 
defirer,  patient  fubmiffion to  the  Crofs,  wiachasit  wereinfenfibly  enkindleth  in 
the  Soul,  the  fweet,  dear,  filent  redrement,  reft  and  peace,  the  pafling  into  the 
fifth  form,  and  this  walkt  in  gradually  regenerateth  and  tindtureth  th^  dark  per- 
verted Soul,  with  the  noble  new  univerfal  Power  and  Might :  And  thefe  are  as 
different  according  to  the  prosiedure  of  Men,  asvcarsdidinguifh  the  growth  and 
ftature  of  Children  ;^But  done  fo  fileatly  by  the  Holy  Spirit  in  Mans  Spirit,  as  the 
Bloflbm  ilTueth  and  after  it  the  Fruit. 

4.  The  true  newRe?eneration  in  the  Spirit  of -hrift  is  always  new;  and  that 
continually  and  fucceflively  renewed,  if  indeed  it  bs  true,  not  as  the  natural  Birth 
ofChildreninto  this  World,  who  are  fo  Bom  but  once,  but  rather  as  the  grow- 
ing of  the  Embrio  in  the  Womb  to  a  formed,  animated,  perfed  Child :  Nor  as  an 
Arrow  flying  through  by  the  force  of  its  firfl  pufh,  but  as  a  Ship  failing  through 
fucceffive  Perils,  and  always  returning  to  its  latitude  from  various  aberrations, 
and  pafTmg  through  raging  Surges  as  over  fo  many  Deaths.  Or  as  young  people 
recover  out  of.  efcaping  from  and  through  many  SicknefTrs  and  Relapfes.  For  the 
Lord  himfelf  teacheth,  faying  to  his  Difciples,  who  none  doubts  were  before  that 
converted,  Except  ye  he  corrjsrted,  and  become  as  thk  Little  Chili,  ye  cannot  enter  into 
ihel^ingdomof  God:  Which  then  they  were  not ;  for  their  queft  was  who  fhould 
tethegreateft;  thus  tho' Metal  upon  M«tal  be  falfc  Hcrauldry,  Converfion  upon 
Converfion  is  true  Chriflianity.  .  $•  Uor 


the  J  77  theofophick^  Que  ft  tons  Anfvpered»  187 

5.  Noristhislefs  plain  and  evidently  real  in  it  felf  to  the  Children  of  the  day, 
( tho'  Hicoiemui  the  N'ght  Vifuer  ■mifunderftood  it )  than  that  the  outward  Suns 
Diurnal  appearances  on  the  Earths  Revolutions,  make  fo  many  new  days  >  and 
every  advance  of  the  rew  Born  Soul  towards  Pcrfedlion  is  fuch  another  thing  than 
was  the  former,  aithis  Harveft  is  than  thelaf^  was ;  for  the  Soul  can  no  more  con- 
tinue to  grow  by  the  firft  ftirrings  of  the  Heavenly  World  in  it,  than  the  Body  be 
nourifhed  and  fupported  by  the  Food  it  received  the  laft  Month,  or  the  Plants 
by  the  Rain  they  imbibed  the  laft  yfar,  or  the  A/i«r<z  gathered  one  day  be  Food 
the  following  day  when  grown  Verminous,  Thus  God  faith,  Behold  I  make 
all  things  new. 

6.  Such  therefore  who  pinfold  their  apprehenfionsof  the  new  Regeneration  by 
the  Gage  and  Glafs  of  the  Natural  Birth  of  Children,  may  as  equally  infer  the 
Mortification  or  Dying  to  the  corrupt  Man  to  be  one  only  a<5l:  Contrary  to  the 
Apoftle,  I  die  daily.  Whereas  we  both  die  daily,  and  are  daily  regenerated,  as 
Night  and  Day,  Winter  and  Summer  are  fucccffively  perpetuated  Among  the 
Rom^n  Ecclefiafticks  their  Novices  are  under  an  abfolute  Arbitrary  Subjedion  to 
the  Tyranny  of  their  unaccountable  Superiors,  but  t'ne  higher  the  "^-oul  advancetk 
to  the  fuperior  parts  of  true  Regeneration,  the  more  (imply  and  refigredly  obedi- 
ent is  he,  till  he  adively,  paflTively  and  compleatly  become  as  a  little  Child. 

7.  And  now  to  the  fecond  part  of  the  Queftion,  Is  it  done  in  this  time,  or  after 
this  time  ?  It  is  anfwer'd  in  the  immediately  preceding  Difcourfe  on  the  firft  part 
of  this  Queftion,  That  the  Regeneration  is  not  wrought  by  one  ad  as  neither  is 
Mortification  done  at  once,  but  gradually  by  little  and  little  efFeded,  as  a  Sum- 
mer hath  its  Spring,  a  Day  its  Dawning,  a  Vintage  its  fprouting  out. 

Obj.  r.  8,  Isit  objeded  Omnipotence  may  perfed  the  Regeneration  at  once 
by  one  fingle  ad  ? 

^.  Without  the  Cenfure  of  confining  Infinity  it's  queried  on  what  Ground  is  this 
prefumption  Built  ?  God  fliews  us  his  way  by  all  his  gracious  Difcoveries  ;  for  in- 
ftance,  that  of  the  Creation  of  the  Out- world  leads  us  as  by  the  Hand,  to  the 
view  of  the  pro^refs  of  the  new  Creation,  in  which  not  to  touch  particulars 
which  were  rep:a"ing  what  is  elfewhere  done  and  digreflive,  it  may  not  be  deny- 
ed  but  the  Light  call'd  for  at  the  beginnirg  might  have  been  multiplied  into  the 
inkindling  of  the  whole  deep,  that  all  had  been  as  a  Sun,  and  fo  the  alone  figure 
of  the  Hravenly  World,  but  how  then  had  this  Out-birth  figur'd  both  Worlds  or 
both  Principles,  wherci  i  the  feven  properties  Ihould  innprefs  themfelves  in  their 
diftind  powers  ?  T"herefore  was  that  Light  colleded,  and  the  place  of  the  Sun 
ennobled  wich  thcpreheminence  cf  the  Empire  of  the  Out- world  ;  as  the  Repre- 
fenter  of  the  Holy  infinicc  fecond  Principle  the  Son  of  God.  And  the  Darknefs 
which  before  covered  the  Deep,  was  conferved  by  condenfaiion  of  the  Terreftrial 
Globe  whereon  we  creep,  and  the  CrafTitude  cf  the  other  Stars,  to  figure  the  In- 
finite Eternal  firft  Principle,  whercinto  according  to  the  dark  impreflion  thereof 
Man  fell,  and  out  of  which  he  is  gradually  recover'd,  as  by  vvay  offimilitude  the 
Suns  luftre  atrenuateth  the  grois  Air  by  his  continual  variation  by  ftcddy,  orderly 
and  regular  approaches  toward  either  Tropick. 

Obj.  2.  9.  But  God  new  regeneraterh  the  Spirit  of  Chrifl  in  Man  at  diflTolution 
of  the  outward  Life  at  one  inftant,  and  by  the  fame  diffolution  is  it  effeded  and 
compleated. 

A.  What  Omnipotence  may  do  is  not  for  vile  duft  to  comprehend ,  for  it  is 
written,  I  know  thou  canft  do  all  things,  and  the  Thief  on  the  Crofs  wa3  a  Monu- 
ment of  unfearchable  Grace,  yet  by  the  words  of  that  Thief  there  feems  not  only 
a  preparednefs,  but  a  good  degree  of  Convidion  of  g  a  tit,  penitence,  fence  and 
anguifh  under  it,  inlightcningtoknowthe  Lordjefus,  Faith  to  dired  and  fortifie 

his 


i88  '^^^  ^11  *theofophtck.Qtfefii(m}  Anfweved, 

his  petition,  and  a  feeing  the  unfeen  Kingdom  ;  yet  fo  late  a  Repentance  tho'  thus 
manifeftcd  is  the  one  only  fingular  prefident  on  Record. 

(^  JO.  Biit-hmxybi  enquir&d  whxttbs  difjolutioaofthecumari  Life  of  its  own  Ni- 
Pure  contributeth  beruunio  ? 

A.  It  mull  beacknowledgedthatirbaniflieth  forever  the  outward  Obj-fifls  of 
our  miliniployed  Affeitions,  and  yet  k  followech  not  that  it  takes  away  the  de^ 
fire,  gufl  or  luft  after  them,  for  the  breaking  of  the  outward  Lii'e,  or  Ekmentary 
and  Sideriai  Man,  or  the  Obligations  and  ligaments  of  our  Souls  and  Spirits,  is  but 
as  taking  away  the  Skreen,  snd  opening  to  us  the  two  inward  Worlds,  which  is  as 
the  unrakingofFirc,  and  envaging  the  Souls  native  forms  of  the  unregenerate, 
which  the  Adral  and  Elementaiy  M^in  had  been  bsfore  the  feparation  a  mitigation 
of  the  Anguiihes  of,  fo  far  is  Mans  difl'olitcion  from  contributing  to  a  Foundation 
or  Beginning  of  the  Divine  Birth.  As  i:  \\\zy  be  conceived  by  noting,  that  tho'  a 
proper  Soil  and  ap*  Sealbn  may  fhoor  a  Muftard  feed  fown  unto  a  tall,  large  Ma- 
ture :  Yet  the  richeft  Soil,  concurring  Elements,  liberal  Seaion,  benign  Aflr»l 
Influences  with  the  Solar  Rays  uniting,  tranfmute  not  Tares  into  V/heat/  ThiiUes 
into  Fig-trees ,  nor  Thorns  into  Vines. 

I  r.  But  where  the  Soul  like  Flax  only  fmoketh  with  the  Holy  Fire,  and  the  Souls 
Fire  is  irradiated  wiih  ( true,  tho'  weak )  Divine  Light,  rightly  direding  the  Eye 
oftheMirui:  Caufing  the  Wiiland  ^ffe^ionsto  prefs  forward,  mourning,  fow- 
ing  in  tears,  fmiting  on  the  Breail  in  Anguiih,  heavinefs  and  good  earneilnefs;  the 
difiblution  of  fuch  a  fincere  beginning  Pilgrim  may  be  but  as  plucking  up  a  Thorn 
Hedge  to  make  the  way  more  acceflable,  disburthwing  an  over-  laden  Ship  the 
better  to,  fecure  the  whole,the  alighting  from  a  froward,  unbroken  or  tired  Horfe, 
which  will  neither  carry  the  Rider,  nor  can  be  carried  by  him.  So  unfuitable  a 
Companion  doth  the  Soyl  (begun  to  be  regenerate^  find  his  Body  with  the  di- 
ftruftful  cares,  difi:ra<fiing  fears,  worldly  forrow,  and  hateful  pollutions  thereof. ' 
And  fo  adverfeare  the  Maxims  of  the  Senfual  Man  to  thole  of  the  New,  that  they 
are  on  terras  of  Hoflility  5  fo  that  if  we  liye  after  the  Flefli  we  fliall  die,  but  if  by 
the  Spine  we  mortifie  the  deeds  of  the  Body  we  fhall  live.  The  Body's  Viienefs  is 
pointed  at  by  that  Statute  in  Mofsi.,  that  the  Holy  Anointing  Oil  was  not  to  be 
poured  on  Man's  Flcfli,  tho'  not  only  both  the  Altars,  the  Table,  Laver,  all  the 
VelTels  and  Candlefticks,  but  alfo  the  very  Tabernacle  was  to  be  anointed  there- 
with. 

II.  How  much  are  we  lefs  provident  than  the  Brutes,  who  know  and  ufe  their 
feafon,  the  Stork,  the  Ant,  <ffc.  and  under  flattering  Hopes  of  doing  all  at  laft, 
riegle(^  all  for  ever  3  but  when  Harvefl  is  come,  begin  to  fow,  regardlcfs  of  what 
is  written,  To  day  if  you  will  hear  hit  voice,  harden  not  your  hearts.  But  befotted,loft 
Man  will  prcmifc  himXelf  that  it  is  enough  at  death  that  thePrieft  can  ablblveme. 
Others,  to  fay,  f  believe  Chrift  hath  done  all  for  me ;  or  becaufe  they  acknowledge 
that  all  are  finners,  indulge  themfelves  to  be  always  finners,  negleding  the  great 
Endof  their  Creation,  and  of  Divine  Patience,  till  the  Creator  is  calling  them  for 
Accompt  of  His  betrufted  Talents,  as  if  they  would  then  work  out  their  Salvation 
when  themfelves  are  paflfive  and  unable  to  a<3;ion;  and  the  night  come  when  no 
man  can  work. 

Obj.  3.  13.  But  we  arc  told,  and  that  by  fomewho  deteft  the  Reman  Purga- 
tory, that  fomething  may  be  done  to  compleat  the  perfc<ftion  of  feparatc  Souls  af- 
ter their  feparation  from  the  Mortal  Body  5  who  produce  fcveral  Texts  out  of 
theOldTe(lament,andotn:of  thcNew,  a'foout  of  the  Apocryphal  antiquity  to 
point  at  it,  or  rather  exprefly  to  confirm  it ;  as  out  of  the  Old,  I>eut.i6.i^.  Jfa. 
61.  1.  Zecb.9.  II.  J',  out  of  the  New,  Mattb.  12.  51-  i  Tim.  1. 18.  i  Ff/. 3.  19- 
I  Fet.  4.  6,  .out  of  the  Antient  Writings  cali'd  Apocrypha,  z  Efdras  7.  37-  Ecck- 

fiajiicus 


T^e  I'j'J  thecfophickQueJims  Anfi^Y^d^  l8p 

faftiaii  7. 5^  2  Mxcub.  4^-  4f.  Let  us  therefore  poftpone  the  firH:  ftep  to  the 
New  Birth,  till  our  bodilfLecti  be  removed,  when  without  the  obftruifliofis  «f 
the  Rebel  Patftons  ending  withcuttir^  of  the  Temporal  Thread  we  be  adapted 
thereunto. 

A.  The  Objedion  fuppofeth  not  that  one  who  at  reparation  of  the  Soul  from 
the  Outward  Body,afier  rejeding  the  Gofpel,bcing  in  fixt  Enmity  againft  God,andl 
the  Kingdom  of  Refignation,  is  remediable  ;  nor  luggefteth  that  he  who  foweth 
himlelf  a  Tare,  Thorn  or  Thiftle,  ihall  rife  a  Wheat  Corn,  Vine  or  Fig-tree ;  how 
therefore  may  it  feem  incumbent  on  me  to  oppole  my  felf  to  the  dint  of  the 
Texts  produced  ? 

14.  Hue  rather  as  the  LordChrift  in  anfwerto  the  Quei!ion  of  the  Difciples  ; 
Wilt  thou  at  this  time  reftore  the  Kingdom?  It  is  not  for  you  to  know  the 
times  and  feafons  which  the  Father  keepech  in  his  own  Power,  but  prophefiech 
and  chargeth  on  them  on  that  occaiion  their  immediate  concern  and  bufincfs. 
How  much  lefs  ii  it  for  men  ro  know  what  the  operations  of  Father,  Son  and  Holy 
Ghoft  will  be  in  perfeiling  feparate  Souls  when  out  of  the  Circle  of  Time  and 
Seafons  ?  For  fo  flrong  a  Fort  hath  Satan  built  in  mens  refolute  Self-wills,  fo  im- 
pierccable  ai-e  their  Rocky  Hearts,  that  like  Leviathan,  they  laugh  at  the  fhaking  of 
the  Spear ;  and  as  the  Servants  of  Atheiftical  Benh,id:id,  diligently  catch  every  word 
feeming  to  favour  their  flattery  of  Impunity,  that  they  may  treafurc  up  wrath  by  ^ 
impenitence  more  and  more  againft  the  day  of  wrath. 

I  f.  To  thefe  am  I  fent  with  happy  Tydings,  that  howfoever  the  Abyfs  of  Mercy 
hath  winked  at  the  faults  of  the  days  of  Ignorance,  yet  now  commandeth  he  all 
men  every  where  to  repent  3  aifo  with  heavy  Tydings,  that  if  in  this  their  day 
they  negled  fo  great  Salvation,  how  fhall  they  efcape  ?  Which  Queftion  none  in 
Heaven,  Earth  or  HelV  anfwereth.  A^xin,  if  the-/  that  finned  againft  Mojes  Law 
died  without  Mercy,  and  it  might  feem  c'le  bottom  of  Mifery  to  die  a  mercilefs 
Death,  of  how  much  forer  punifhment  l"hall  they  be  thought  worthy  who  have 
trampled  under  foot  the  Sonof  Goi,  and  fblafphemoufly)  counted  the  Blood  of 
the  Covenant  an  unholy  thing,  and  done  defpite  to  the  Spirit  of  Grace?  of  how 
much  forer  punifiiment  is  that  C^ueftion,  but  which  either  is  unanfwerable,  or 
which  Eternity  can  only  unfold  ? 

1 6.  A  muithered  Body  is  the  forrow  and  pity  of  the  Country  j  a  Self-murtherer 
their  (hame  and  indigrjation,  but  the  unknown  number  of  vv-ounded  Souls,  and 
felf  murthcred  Souls,  are  not  regarded  ^  tho'it  Ihall  be  more  tolerable  for  Svdum 
and  Gomorrah  than  for  iuch  Gofpel-Apoftatesand  Hacers  of  Chrift.  The  malicious 
Enemy  of  Mankind  (who  wounds  himfelf  thathe  may  murther  Souls,  ib  greatly 
he  hates  Man)  draws  into  the  Anguifhes  of  his  Central  Forms  whole  Harvefts  of 
Reprobates  ( m  whom  he  hath  no  true  Right  or  Propriety)  by  his  oifermg  Baits 
and  Ciicats  for  Food  and  Realities,  while  (woe  to  the  V.'orld)  themoft  glorious, 
gracious  andadorableonly  Son  of  the  only  High  God,  whofeweare  byAbfolute 
Proprist/,  and  whofc  Love  to  Mankirai  was  fo  immsnfe  and  unlearchaWe,  as  that 
HeiftadeHinfelfvile,  and  a  Sacrifice,  tx>  whom  He  nfiereth  Real,  Higheft  and 
Eternal  SlefTednefs  5  yet  hath  only  the  gleanings  of  the  Harve.^  or  Vintage,  while 
the  World  licth  in  wickednefs,  and  their  Pofterities  approve  of  their  faying,  calling 
the  proud  happy,  and  perpetuating  the  Black  Arc  of  Self- murther  j  like  Filh 
haften  greedily  to  catch  the  tame  Bait  wherewith  others  had  been  hookt :  or  Birds 
fpeed  to  be  taken  m  an  evil  Net ;  fo  throng  Men  to  be  ruined,  rejefl  the  only  Hope, 
precipitate  into  irreparable  defperation.  Others  Teeming  lefs  obfrinate,  are  as  fatal 
Foes  to  tbemicives,  relhng  and  flarering  of  to  morrow,  while  Cuch  futurities  cf 
fafety  expofe  them  ts  Fools  to  perilh  to  day,  while  Wifdom  faith.  To  day  if  you 
will  hear  his  vbice  harden  not  your  hearts ,  and  that  This  is  the  accf  ;^  ;ed  time,  This 

IS 


xpo  "ihe  177  theofo^hkk.Quefiions  Anfw^ed, 

is  the  day  of  Salvation.    The  time  of  the  coming  of  ^ohn  the  Baptift  was  in  the 
year  oifuhilee,  yet  then  faith  he,  The  Axe  is  laid  to  the  Root  of  the  Tree. 

17.  Our  gracious  God  infinitely  out' doth,  and  out- bids  all,  to  make  us  his,  and 
reflore  his  Image  in  us  5  for  in  Man's  Creation  he  did  much  more  than  for  any  or 
allthevifible  Creatures  of  the  Out- birth  or  third  Principle:  in  his  Redemption 
for  reftormg  the  Divine  Image,  he  did  infinitely  more  for  him  than  any  or  all  the 
invi  ibk  -^-rearurcsof  thefiril  Principle,  the  Apofiatc  Angels,  for  whom  is  given 
no  Sacrifice  nor  Mediator  :  Alfo  in  Man's  Conlummation,  I'erfeflion,  Sealing  and 
Glorification  and  Preparation  thereunto,  is  much  more  done  for  him  than  for  the 
Holy  glorious  Angels  ftheSonsand  Inhabirants  (as  morning  S:ars)  of  the  bright 
Heaven,  the  Holy  fe:ond  Principle;  for  the  Spirits  of  juR  Men  made  perfefl,  the 
general  AfTe  nbiy  of  ihe  Church  of  the  fir-^  born  are  Fellow-Citizens  with  the  An- 
gelical Worlds.,  and  fo  fliare  of  the  infinite  Goodnefs  of  C-od  as  they,  and  alio 
have  this  more  that  ihsy  have  had  in  the  Lord  their  Head,  the  Bowels  of  infinite 
Pardoning  Mercy  drawn  out  for  them,  which  is  peculiarly  extended  them  and 
treafur'd  up  only  j;i  tne  Emmanuel  for  them. 

18  This  moft  dear,  boundlds  Goodnefs  calls  for  the  highefl  anddeepeft  Con- 
temv>lar.ion ;  'tis  fo  profounv^,  fo  large,  fo  adorable,  io  admirable  that  neither  can 
the  Earthen  VeiTel  bear  it,  the  Syderial  Man  fiiid  anv  thing  thereunto  his  Bounty 
may  be  likened,  the  Inimortal  Soid  be  properly  fai  i  to  know  it .  for  it  is  what  pai- 
feth  Knowledge,  but  tlie  ^ou;  is  known  by  ir  as  it  is  more  or  lefse'-iightcn'd  there- 
with, and  Man's  intelle*5tual  Spirit:',  fo  far  from  through'y  penetrating  it,  that 
itonly  fhines  and  flov/s  by  Infl'. sen :e  and  Reflection  of  it.  for  it  felf  is  as  a  drop 
of  the  Abyfs  enhghten'dby  a  beam  of  iheEterna'  Sun,  it  burns  and  flames  in  the 
felf- evidencing  fplendor  of  chat  mcomparar.'le  inexuaufiiblc  Tieafure  and  excellent 
Majefty.  This  poor  vile  hand  1>  es  pr.>flrate  at  the  Footftcol  of  this  Grace  the 
Elementary,  and  Aflral  Man,  the  Eternal  Soul  and  Spirit  is  herein  fwallow'd  up 
once  and  for  ever. 

Row.  12.  I.  i^-  How  reafonable,  neceflary  and  natural  was  what  our  Apoftle  faith,  I  befeecb 
you  Brethren  by  the  Mercies  of  God,  that  ye  prefentyour  Boiiei  a  living  Sacrifice, holy ^  ac- 
ceptable unto  God.  This  is  the  Riches  of  his  goodnefs,  forbearance  and  long  fuftering 

Rom.  2.  jQ  jg^^  j^^j^  J.Q  Repentance.    There  is  a  Promife  that  Men  ihall  fear  the  Lord  and 

his  Goodnefs.  Man's  contempt  of  Bowels  of  Infinite  Mercy  (hews  him  lefs  ratio- 
nal than  the  Bruits ,  than  the  Infetfls,  who  allfhew  the  defire  of  Self  defence  5 
while  he  refufeth  to  be  ihielded  from  the  greateft  of  horror ,  by  the  free  good- 
nefs of  his  God  purchafed  by  his  own  Blood,  with  forrows  aggravated  to  unex- 
preflible  myfterioufnefs  :  yet  is  Man  offered  all  at  the  cheap  Price  of  Acceptance, 
and  importunately  befought  to  open  his  Hand,  Mouth  and  Heart  to  receive  Pardon 
(from  day  to  day,  perhaps  for  many  yearsj  ll:ill  in  vain  ;  whil'ft  he  rifeth  early, 
compaffeth  Sea  and  Land  with  his  Life  in  his  hand,  fweats,  freezeth,  bleeds,  frets, 
wounds  his  Confcicnce,  and  fells  himfelf.  What  therefore  can  the  accourit  of 
fuch  Rejedlers  of  the  Invitation  to  the  Marriage  Supper  be  ?  feeing  to  Ungratitude 
is  added  Stubbornnefs,  to  that  Defpitefulnefs ,  and  confequently  defperate  Mad- 
nefs  ;  being  one,  who  having  more  done  for  him  than  for  the  Holy  Angels,  and 
yet  thus  doth  more  againft  the  glorious  Grace  of  God  in  Chrift  by  exalted  Wickcd- 
nefs,  than  the  very  Devils. 

20.  Behold  this,  and  Blufli,ye  Heavens,  ye  Sun  and  Stars,  gather  blacknefs,  let 
the  Earth  be  moved;  let  the  Stones  of  the  Streets  and  Walls  be  WitnefTes,  let  the 
Brutes  and  Animals  ftand  amaz'd ;  melt, ye  Rocks  of  Adamant,  relent  and  llgh,  ye 
Mountains  of  Ice ,  let  Marble  and  Pummice  ftones  weep,  come  hither,  ditirover 
your  inward  Forms,  ye  favage  Bears,  cruel  Tygers,  Vultures  and  unnatural  Vipers. 
The  Heavens,  Sun  and  Stars  were  never  Witnefsof  the  like  Tragick  Stupidity,  for 

had 


the  177  theofophick  Queflions  Anfwered.  jgi 

for  had  they  feen  the  Angels  that  fell  become  Devils,  yet  had  they  not  known  thenfi 
refufe  Mercv  freely,  continually  and  importunately  tendered  ;  the  nfiOfi:  brutifli 
Animals  rejeft  not ,  bur  greedily  fnatch  what  they  want ;  the  Adamat  tine  and 
Marble  Rocks  are  all  ealily  diflblvable  by  their  proper  Separarcrs  and  Dilliilvents  j 
the  Mountains  of  Ice  are  a.s  unwilling  Captives ;  Bears,  Tygers  and  VuUures  are 
not  only  kind  and  frieqdly  to  themfelves,  but  compafTionate  to  their  Young  j  the 
Viper,  though  be  deltroys  his  Genitrix,  yet  fcems  to  do  it  of  necefllty  to  pre- 
ferve  its  own  F.xiftcnce ;  where  therefore  can  be  lound  fo  obdurate  a  thing  as  the 
Impenitent  Heart  of  Man?  fo  greata  Monfier  ?  fo  ferine  a  Brute  ?  fuch  a  Prodigy 
of  Ingratitude?  fo  implacable  a  Creature  as  the  hardened  obftinate  Sinner?  No 
fuch  Ingratitude  and  Cruelty  can  the  Aftral  World  demonftrate  in  the  contrary- 
Wills  of  the  Martial,  Mercurial,  and  other  crofs  Conftellations,  nor  in  the  Ele- 
mentary Offspring  of  them,  nor  all  whofe  Differences  refuk  to  Harmony  in  the 
Earth  or  Defcrts,  Air  or  Seas  ;  no,  not  in  Hell,  the  dark  Abyls  or  Devils,  no  Sin- 
ners againft  fo  great  Mercies  and  means  for  Recovery,  no  Sinners  againft  a  Re- 
deemer, againft  the  bleeding  Love  and  Bowels  of  a  Saviour  there,  but  Manj  the 
Devils  are  thofe  for  whom  nothing  of  Mercy  is  prepared.  Oh  therefore  that  Men 
were  wife,  that  they  knew  this,  and  would  hear  that  their  Souls  might  live,  and 
not  link  into  evcrlafting  Indignation,  Wrath,  Tribulation  and  Anguifli ,  whocan 
dwell  with  devouring  Fire  under  the  Wrath  of  the  Lamb  ? 

Q;  I  $7.   WhAt  k  the  Dying  of  x  true  Chrijiian  ?    fVim  «j  him  Vyeth  ? 

A.  I.  The  Dying  here  inquired  iscall'd  a  Sleep,  which  alludes  to  Jdam ,  who 
(not  exerting  his  Power)  became  as  one  fainting,  and  fell  into  a  deep  Sleep,  in 
which  time  his  Female  Property  was  divided  from  him,  and  he  {lumbered  to  the 
Unity  of  the  Paradifical  Life,  and  then  was  opened  in  him  the  divided  ftate,  partly 
(and  but  partly  Paradifical ;  for  it  was  a  begun  Ceclenfion  into  the  Dividings  of 
the  Aftral  Multiplicity  :  And  by  Eves  and  his  Eating  the  Fruit  of  the  third  Prmci- 
ple  foon  wrought  in  them  difmal  Eflfedfs  ;  for  he  lived  no  longer  according  to  the 
Univerfal  Will,  but  fet  up  a  private  Self-will  as  Law- maker,  ceafing  to  Rule  over 
the  Aftral  Powers  he  fell  under  them,  and  (b  fadly  as  to  be  relieved ,  and  colleft, 
fupport,  and  food  from  them  given  up  to  their  contrary  Properties,  and  became  - 
a  Beaft  as  to  his  outward  Body,  the  deadnefs  of  part  whereof  degraded  himfo  far 
as  to  render  him  by  his  Bones,  Skin  and  other  infenfible  Parts  to  the  bafenefs  of 
Vegetatives,  and  all  this  not  tranfient  as  are  fome  Aftrallmpreflnns;  but  as  a 
ftrong  Prifon  out  of  which  is  no  efcape  but  by  dcmoliO-nng  the  Walls  and  Fa- 
brick.  This  is  the  defolate  Wildernefs  which  was  fignified  by  the  going  of  the 
the  Lord  Jefusoutof  C<?n44n  into  the  Wildernefs  to  be  there  Forty  days  tempted 
of  the  Devil  after  Parting. 

2.  Thus  may  a  glimpfe  be  feen  what  ^^/iw's  Sleep,  and  after  that  his  Fall  intro^ 
duced.  It  chang'd  his  firft  Principle  by  darkning  the  Divine  Eye  of  his  fecond 
from  great  Power  and  aftive  Vigor,  fuch  as  is  that  of  the  mighty  Angels ,  into 
Difcord,  Rage,  Envy,  Fury,  ?yc.  and  it  chang'd  his  third  Principle  from  fo  great 
Purity,  Tranfparency  and  Aptitude  to  have  done  Eternally  the  Offices  of  his  great 
Soul  and  Divine  Spirit  into  a  grofsobfcene;filthy,  palpable,  feeble,(ickly,  beftial, 
perilliing  Carcafs,or  Sack  of  Worms. 

3.  Now  when  the  Sun  of  Righteoufnefs  defcends  into  this  dark  Dungeon,  he 
more  or  lels,  according  to  the  growth  of  the  Regenerate  Child,  by  his  pure  meek 
Spirit  appeafcth  the  Diforders  of  the  Soul  and  hallowethit,  directing,  correding 
and  confirming  a  refolvcd  will  to  obey  as  limply  as  a  little  Child,  and  toperfevere 
as  a  ftrong  Man  in  Chrift,  by  which  the  Internal  Man  is  in  great  part  made  God's 

B  b  Child 


ip2  ^e  177  Theofophick^Queflions  Anfiipered. 

Child  and  Irra^,  reaching  toward  the  Love  flame,  prefling  l^rongly  thitherward, 
and  groans  to  be  with  the  I  ord,  but  fill  is  the  Body  as  little  aftefled  as  the  Bark  of 
a  Tree  with  ti.e  Virtue  cf  the  Frutt,or  as  a  Candleftick  with  the  Juftre  of  the  Taper,, 
or  as  tb.e  Earth  with  the  Aftrai.  Vercue  roufing  the  Principles  of  Sulphur  and  Mer- 
cury in  the  fa!ine  'Spirit  in  and  through  it. 

4.  What  can  be  done  vjith  this  Body?  If  it  were  poflfible  to  afFeft  it  foas  the 
/  E4/f-7n.i;<z  Nut- trtc  doth,  that  the  ^^ercurial  Vertue  anfiiig  with  Sulphur  into  a 

Nutraca  on  a  l  love  for  the  Stud,  the  Bark  fhould  be  a  Cinnamon,  it  were  fome- 
whar;  but  our  Carcais  is  as  fenfcleis  of  theinwsrd  Man's  Civine  Work,  as  the 
Bore  is  cf  the  Relpondence  and  Intercourfe  the  Spirits  have  through  the  Arteries 
and  venal  Channels,or  as  theBeafts  Hide  is  of  the  Aftral  Impulfes  moving  the  Ani- 
mal. Therefore  it  muft  like  a  Husk  (hell  cfF,  and  the  Natural  Body  as  a  Grain  of 
Wheat  be  fowcd  into  the  Elemenrs,  whence  it  derived,  as  the  Corn  into  the  Earth 
and  dii:  before  it  can  increafc  and  rife  a  ipiritual  Body. 

f.  Thus  diech  the  Elementary  part  of  the  true  Chriftian.  How  dieth  the  Wife- 
Man  ?  as  the  Fool,  returning  into  the  Mouth  whence  it  was  fpoken.  The  Aftral 
Body  alfo  rather  difappcars  than  dies,  but  being  diffblved  from  the  ancient  Obli- 
gations to  the  bei'^iai  Body,  it  may  remain  at  the  Will  of  the  Noble  Soul  to  be  its 
Chariot,  wherewith  (as  a  Medium)  it  fometimes  doth  vouchfafe  a  loving  Vifit 
to  his  dear  Chrifcian  Friend,  yet  in  the  Body :  but  moft  eafily  when  fuch  a  one 
fleepcth  as  to  the  Elementary  Man ,  and  Teeth,  heareth  and  toucheth  with  his 
Aftral  Man;  for  then  may  the  precious  feparate  Soul  (ifit  deiiresir)  as  familiarly 
have  acce's  and  converfe  with  his  dear  Friend  or  Brother,  as  two  Men  of  one  Lan- 
guage may,and  this  hath  been  and  may  be  to  the  great  Satisladion  and  Edification 
of  the  furviving  Chriftian,  though  not  frequently,  becaufe  of  Mens  unworthinefs, 
or  for  fear  of  Impoftures,  and  efpecially  becaufe  the  Lord  only  is  abundantly  and 
infinitely  all-fufficient  by  his  own  Omnipotence  and  Omniprefence. 

6.  As  Aixrn  flept  to  the  Holy  Paradificai  Virgin  ftate,  and  awaked  to  the  beftial 
World's  Adulterous  ftate :  fo  the  true  Chriflian's  Death  is  a  fleeping  to  that  flcep 
of  his,  vi^.  The  filthy,  fickly,  cumbring,  prophane,  Elementary  Life ,  and  an 
awaking  to  the  pure,  holy,  triumphant,  dear,  fweet  child-like,  angelical,  Endlefs 
Life ;  it  transfers  him  out  of  the  howling  Wildernefs  of  Temptation  into  Eternal 
Canaan :  out  of  a  Dungeon  into  the  glorious  Liberty  of  the  Sons  of  God  :  out 
of  the  Turbo,  of  perplexing  Multiplicity  and  reftlefs  wreftling  of  contrary  Pro- 
perties, into  the  equal  Temperature  and  Calm  harmonious  complete  Unity,  the 
private  Self  being  extinft  he  cntreth  the  llnivcrlal  facred  Freedom  of  the  Lord's 
Redeemed  ones. 

Q^  162.  What  k  the  Hying  of  the  mc\ed^  in  that  it  is  called  an  Eternal  Vjing  ? 

A.  I.  It  hath  been  often  inculcated  in  thcfe  Writings ,  that  all  Men  are  in  all 
the  three  Principles  of  one  Blood,  but  their  difference  is  notorious;  for  though 
they  are  almoft  the  fame  in  their  firft  and  third  Principles,  and  much  what  alike 
([though  not  without  great  diftance  of  degrees)  in  their  fecond  Principle,  yet  here 
is  the  immenfe  difference,  that  in  feme  their  fecord  Principle,  like  the  Hcufe  of 
y4«/ impairs  and  gradually  (asitwereinfenfibly)  extinguiiheth  to  a  difmal  black- 
nefs  to  be  felt  at  length,  and  in  others  the  Regenci  a^ion  calmly  (yet  with  irre- 
fiftible  fweet  force;  more  and  more  opens  that  Principle,  which  as  theHoufeof 
David  improves  and  flour'fheth- 

2.  From  thefe  dear  Children,  if  their  Progrefs  hath  been  Crown'd  with  Perfeve- 
rance  their  third  Principle,  is  like  Tralh  aud  dufty  Rubbith  fcatter'd  about  a  firm 
built  Strufturc  fully  finiihed,  which  Death  like  an  impetuous  Storm  with  rapid 

Motion 


7he  lyj  theofophick^Oueflions  Anfwered.  i^^ 

Motion  difperfeth  :  or  as  a  mounting  Torrent  of  Water  violently  bears  away, 
leaving  the  Fabrickunconcern'd ;  But  the  third  Principle  is  to  the  other  his  Fortrels, 
Conlicience,  Retreat;  Refuge,  Reft,  Joy,  Hope,  Trcafure  and  his  all  j  therefore 
Death  at  once  furpiizmg  him^and  fnatcHing  that  away,  he  and  it  perilli  together, 
his  only  home  falicth  for  want  of  Foundation,  the  Ciftern  he  hath  hewn  is  broken, 
having  no  Water  in  it,  nor  can  hold  it  if  any  were  entrufted  thereinto,  which 
flievvs  t!";e  fauk  to  be  in  the  very  bottom,  elfe  it  might  hold  fome  Water ,  but  the 
truth  is,  it  hath  no  bottom  at  all-  The  World  to  the  one,  is  cither  as  it  is  to  fome 
a  Pageantry,  a  Comedy,  a  Feather  in  his  Cap,  or  as  to  others,  or  to  him  at  other 
times  3  his  Burthen,  Snare,  place  of  Tentation,  Care,  Sorrow  ,  cccafion  of  Sin, 
Shame  and  Punillimenr,  his  place  of  Exile,  and  atbeft,  moreorlefs,  his  Dalilab, 
and  many  a  Groan  it  cof?s  him  vvhcfe  Home  and  Treafure  is  elfewhere. 

3.  But  to  the  finking  Man  it  is  his  Harlot,  his  Leaden  Weight  or  Milftone,  his 
Idol,  his  only  Heaven,  and  though  he  fees  it  difappearing  and  vanifhing,  it  being 
his  folc  Attraftive,  he  hugs  it,  courts  it,  lives  for  it,  dies  for  it,  and  dies  Eternally 
for  it.  That  which  is  the  QuintclTence  of  Tragedies  is  his  only  Comedy ,  nor  can 
itbeotherwifej  for  neither  hath  he  any  thing  elfe,  fees,  loves,  knows  nor  longs 
for  any  thing  beyond  it,  but  ever  looks  on  all  Futurities  through  the  Glafs  made 
of  Materials  here.  He  would  have  endlefs  Stores  obtained  to  fatiate  his  infatiable 
Covetoufnefs ,  a  boundlefs  Dominion  to  gratifie  his  proud  Lufts,  vaft  Power  to 
execute  his  Revenge  and  Malice,  that  all  Creatures  might  be  Inftrumcpts,  and  if 
he  could,  the  Creator  too  might  contribute  to  his  Will  of  raging  Fury. 

4-  From  which  Root  it  is  that  the  moft  abjeft  People,  becaufe  they  cannot  rend 
in  pieces  all  they  impotently  hate,  will  not  fail  to  imprecate  and  caufelefly  Curfe, 
which  extends  moiUy  to  Image  in  their  own  Souls ,  only  the  Model  of  Hell, 
though  fomctimcs  it  toucheth  the  Tindure  by  the  Afagia  exalted  (yet  in  the  dark 
Impreflionof  it)  and  fo  reachethboth  in  the  inward  World,  and  in  the  i^iadow  of 
it  the  outward  Principle,  untofuch  Pcrfons  and  Things  as  are  fubjeft,  and  ftandas 
a  Harmony  with  the  Impreflion  thcmfelves  arc  of.  that  is,  within  the  reach  of  their 
Chain :  Hence  dark  Witchcraft  fpringeth. 

y.  Now  when  thofe  fallfhort  of  the  fubjeft ,  they  level  at,  every  fuch  falleth 
out  with  himfelf  J  for  his  Eternity  is  a  continual  greedy  dcfireof  what  can  never 
be  had,  accompanied  with  like  conftant  defpair  of  obtaining  it ,  producing  confe- 
quently  a  perpetual  Rotation  of  Rage  and  Fury,  all  which  like  the  parts  of  a  Wheel 
ftiut  him  up  at  the  Nave  or  Centre  thereof  immovcably,  unalterably.  A  glimpfe 
whereof  is,  when  Men  in  this  World  are  arraigned  by  the  Out-cries  of  guilty  Con- 
fcienccs  let  loofe  upon  them. 

6.  Thus  is  it  with  the  dying  of  the  Wicked,  who  fall  into  the  Central  implaca- 
ble Forms  of  the  firft  Principlc,and  the  God  of  Life  (dwelling  in  the  infinite  Light 
and  Glory  of  the  all- comprehending  fecond  Principle)  being  for  ever  withdrawn 
to  the  diftance  of  a  whole  Principle  from  them,  becaufe  the  Darknefs  compre- 
hcndethhim  not  i  that  Life  of  theirs  muftneedsbean  Eternal  Dying,  and  they 
be  kill'd  in  their  own  Houfe ,  as  for  a  figure  Ijhbojheth  the  Son  of  Saut  was.  And  2  Sitm.  4. 7^ 
as  the  fleep  of  the  Holy  Children  is  the  Death  of  their  Difeale,  fo  the  Dying  of  the 
other  is  the  Life  of  their  Difeafe,  and  the  total  Privation,  extinguifhing  or  exter- 
mination of  the  flender  Remainders  of  their  Health.  This  Life  is  a  Sicknefs  to 
both,  only  the  one  feels  it  to  be  fo,  the  other  is  infenfible  of  it,  and  the  parting 
hence  is  to  the  one  a  forgetting  of  the  ficknefs  and  forrow  here,  and  to  the  other 
an  awakening  to  the  lick  frame  ,  whereof  here  he  had  no  Scnce  or  right  Appre- 
hcnfioa 

Of  i€<f.  Wbitbergoetb the  Soul  vfhen  it  pttrteth  from  the  Body,  be  it  Bleffei  or  not  ? 

B  b  2  A.  So 


ip4  Ihe  I'jj  Theofoph'fckQji^ftions  Anfvceved, 

A.  So  evident  is  this  in  the  AnlVers  of  the  n.  13, 24.  and  "2.6  of  ^.  Be'mens 
Book  of  the  Forty  Queflions ,  and  in  ether  parts  ot  his  Divine  Self- Evidencing 
Writings.  Alfo  in  the  Anfwer  of  the  166  Quei^ion  particularly  in  the  i)th  Verfe, 
and  elfewhere  in  thefe  Anfvvers,  that  it  is  here  wholly  forborn. 

Q:.  170.  fVhit  are  the  Doings  and  Life  of  Sotils  till  the  Uft  judgment  Dxy  ? 

A.  I.  The  Anfwer  of  the  zithof^icob  BehmerCs  Forty  Queftions  of  the  5"oijlis 
totally  a  Solution  of  this  Qucflion  i  fomcthing  alfo  concerning  it  is  m  the  Anfwer 
of  the  x66  of  the  prefent  Queflions,  which  if  accurately  infpe(fled,  might  lead  the 
Enquirer  to  the  Summit  of  his  Defircs.  But  this  Queftion  retraining  to  the  time 
prefent,  as  to  the  Doings  of  feparate  Souls  in  that  fiatc,  without  the  outward  Bo- 
dy fimply  conf.dered,  without  either  Retrofpcd  to  their  pa^Ted  ftate,  or  Profped: 
to  their  Futurities  (although  the  Hebrew  admit  no  Prefent  Tenfej  yet  thus  ab- 
ffradltdly  diveRed  of  paft  and  to  come  as  far  as  is  pcflible,  fomething  may  be  told 
only  by  way  of  Reprelentation  in  fomelow  Similitudes,  pertinent  hereunto  ,  for 
hardly  othcrwife  can  the  dull  Realon  penetrate  fuch  a  Secret,  or  the  enlightned 
Mind 'either. 

I,  2.  I.  T.he  Reapers  cut  down  Wheat  not  fully  ripe,  and  Tares  green,  the  keep- 
ing of  both  fome  time  may  prepare  them,  one  for  good  ufe,  the  other  to  be  fca't- 
ter'd  by\he  Fan ;  but  the  folar  Spirit  in  the  unripe  Wheat ,  and  Martial  Spirit  in 
the  Tares  fleep  not,  but  proceed  to  conquer  the  adverfe  Properties,  and  mature 

a.  the  Mafs  or  Territory  whereof  they  are  Regents,  2.  There  are  two  Trees  Fell'd, 
the  one  for  Timber  for  curious  Ufes,  the  other  a  knotty  unfcund  one  for  Fuel : 
the  lying  of  them  both  a  while,  makes  as  well  the  one  as  the  other,  more  fit  for 

,.      their  feveral  contrary  ufes.     3.  If  this  Life  be  a  Seed-time  and  Heaven  the  Harveft, 

A  there  interpafleth  fome  time  which  is  a  patient  waiting  time.  4-  If  this  Life  be 
the  TranfgrefTing  time,  the  Night  of  Violence  and  commitcing  Fads,  and  the  Lake 
of  Fire  be  the  Execution,  there  ufeth  to  pafs  fome  Occurrences  requiring  Delibe- 
ration between  the  Faft  and  Judgment,  as  between  the  Fatfl  and  Execution  or  Re- 

5'.  compencefor  theFaft.  5.  If  this  Hit  be  a  time  of  Sacrifice,  and  the  glorious 
Kingdom  the  returns  of  God  to  thofe  Petitions,  which  is  the  time  of  the  refliru- 
tion  of  all  things  :  the  Sacrificers  muS  allow  fome  time  of  waiting  at^  or  under 
the  Altar  for  the  returns  of  thofe  Sacrifices. 

3 .  But  from  all  thefe  it  follows  not,  but  the  flate  of  the  Perfcfl  may  be  exceed- 
ingly Good  and  greatly  Bleflcd,  though  when  they  fhall  put  on  their  new  Gar- 
ments it  (hall  be  befl  of  all  j  for  that  is  the  time  of  the  reftitution  of  all  thing?, 
nor  doth  it  follow  but  in  that  very  ftate  there  will  be  degrees  of  Kappinefs,  accor- 
ding to  the  degrees  of  their  paffing  into  the  fifth  Form  ("where  is  the  opening  of 
the  Divine  Power- world^  as  there  are  of  Stars  in  Glory  :  Neither  alfo  doth  it  fol- 
low, that  the  ftate  of  the  accurfed  is  capable  of  mitigation ;  for  their  eftate  is  not 
fo  bad,  but  that  it  is  capable  of  being  more  v.  retched,  yet  not  of  heing  more  tole- 
rable, and  yet  'tis  fo  Dark  as  admits  not  the  leafl  glance  of  Lisht,  as  even  in  this 
Life  they  grow  actually  more  and  more  VCe. :  So  in  that  flate,  though  it  be  the 
word,  they  ever  knew,  ye:  flill  pofteth  it  on  without  ftop,  recoil  or  refpite,  ever 
hurrying  them  on  towards  the  Tempe.'^  of  Eternal  fiercenefs. 

4.  Here  is  the  Antipodes  to  the  black  Fidion  of  Atheifts  and  Sadduces,  who 
would  make  themlelves  believe  that  the  whole  inward  Man  is  Mortal  and  anuihi- 
lable,  fuch  who  not  only  judge  thcmfelves  unworthy  of  Eternal  Life,  but  unca- 
pable  of  Eternal  Exigence,  while  they  grant  it  to  this  Mafs  of  Cri;mbling Earth, 
and  Mortal  Water  J  and  are  foextrcamly  degenerated  from  the  Diviine  Image 
Man  was  ennobled  with,  that,  as  their  outward  Life  extends  not  to  that  length, 

'SL^iyiVf 


the  ^77  theofophick^  Que ji ions  Anjwered,  19% 

aftivity  and  occult  Excellencies  of  many  Brutes,  as  Beavls,  little  Anfnnals  and  fome 
Birds,  io  the  infatuated  Atheifts  would  that  their  Souls  and  Spirirs  might  alfo  run 
the  fame  Fate,  and  be  as  tranfient  as  the  vileft  of  Infers.  Here  is  alio  Diame- 
trical oppofition  to  others  ,  who  fay,  the  whole  inward  Man  is  fellow  Krifoner 
with  the  befiialFlefli  till  the  general  Refurreftionj  but  the  Anfwersof  the  two 
immediately  preceding  Queftions  fliew  what  of  the  Blefled  fleepcth,  and  v/hat  of 
the  Wicked  is  Arrefted  by  the  King  of  Terrors.  And  for  farther  Anfwer  hereuntOi 
fee  the  Anfwer  to  the  22th  of  the  40  Queftions  of  5F'  Bekmen,  of  the  Soul. 

J.  The  Doings  of  Souls  till  the  laft  Judgement  may  {land  here  in  the  very  words 
oftheBook  ofExtrads,  (v;^.)  "  They  all  (meaning  the  Holy  Souls)  abound  with 
"  great  inward  Joy,  and  wait  to  put  on  their  bright,  fair,  new  Body  out  of  the 
"  old,  their  Joy  and  Hope  is  different  as  Labourers  Expectations  are  ;  who  at  the 
*'  End  of  the  Week  receive  every  one  according  to  their  degrees  of  Labour  and  Dili- 
"gence.  Thofe  who  have  put  on  Chrift's  Body  here,  areas  one,  u ho  having- 
*•  overcome  his  Enemies  in  Fight,  rcprcfentsthe  Vidcry  before  his  Kirg,  who  re- 
"  ceives  him  with  great  Joy  and  Honour.  The  Expcdation  of  the  wicked  Soul,  is- 
"  as  an  imprifon'd,  condemn'd  Malefador,  ftiU  liftening  when  any  thing  ftirs,  and 
*'  the  Executioner  comes ;  all  their  paffed  Wickednefs  ftands  before  them  in  fuch 
"  different  Aggravations  as  they  had  here- 

Q.  1 7 1 .  PThit  U  the  laft  judgment,  how  is  it  Efe^ed  ? 

A.  I.  That  there  (hall  be  fuch  a  great  general  final  Day  of  Judgment  grates  on 
the  Ears  of  Atheifts,  but  againft  them  the  very  Devils  will  rife  in  Judgment :  but 
others  there  are  who  would  be  accounted  more  religious  than  many,  who  Ihut  up 
themfelves  from  the  acknowledgment  of  that  Judgment  Day,  and  though  they 
are  not  pradically  Atheifts  who  putthe  Evil  Day  from  them,  yet  do  thefe  razeic 
out  of  their  Intelleft,  reft  raining  the  Judgment  Day  of  God  to  his  declaring  for, 
or  againft  us  and  our  actions  here  onlv,  during  this  our  Pilgrimage  5  all,  in  their 
Judgment,  is  the  Judgment  before  D:achqr  Refurredion.  To  whom  may  be 
faid,  that  as  they  whofaid  the  Refurrefiion  ispaft  already,  did  thereby  overthrow 
the  Faith  of  fome,  fothey  that  fay  the  Great  Day  of  Judgment  is  paft  already^ 
undermine  the  Faith  of  many,  overthrow  the  Faith  of  fome,  and  direlt  their  force 
againft  Truth  it  felf,  whereon  is  founded  all  true  Faith  which  is  H^ell  founded. 

2.  It  is  true  thatChrift  in  the  Light  of  our  Life  is  from  from  Age  to  Age,  and- 
for  ever,  till  Ages  ceafe,  a  Judge  in  the  fain  Humanity,  fpeaking  by  his  living  Word 
in  the  Confciences,  and  written  Teftimony  in  the  Intelkd  and  Memory,  being  the 
words  of  his  Prophets  and  Holy  ones,  and  evidence  of  our  rightly  informed  Bre- 
thren and  Fellow-Members  in  our  Ears  j  by  his  being  a  fwift  Witnefs,  by  fevere 
Vifitations  before  our  Eyes,  alio  by  Eminent  gracious  Providences  5  and  in  the 
Creation,  the  Earth,  Elemients  and  Creatures,  to  our  other  Senfcs,  wherein  may 
be  read  frown^  and  fmiles  varioufly  difpenfed,  which  are  perpetuated  in  their  Sea- 
fons  as  long  a*;  *-'in  is  perpetrated  unto  all  reclaimable  TraofgrciToi  s  i  this  God  doth 

by  his  Stars  who  have  a  Voice  which  every  Nation  hears,  for  with  them  the  Piai-  pUl,  ip. 
mift  faith,  he  ^ mcheth  by  them,  and  by  them  both  judgeth  and  fight eth. 

3.  Again,  t'e  'ord  teacheth  us  to  judge  our  felves ,  which  is  every  ones  part, 
but  not  to  judge  •;! hers,  for  Man's  Judgment  m.uft  be  reftrained  to  things,  not  ex- 
tended to  Perfo--;  from  which  we  are  warn'd  and  caution'd :  yet  are  Men  very  pro- 
penfe,  aptand  flr^rp  to  the  latter,  but  very  averfe,  partial  and  flack  to  the  former. 
Mc.  judge  Men,  •■.hichis  to  be  noted  both  after  the  dark  and  light  VVorlds  Im- 
prefllons ;  after  the  dark  thus ,  the  four  Anguifhes  compofing  the  firft  Principle 
judge,  each  other  j  thence  is  it  that  fi'om  the  Aftringency  the  Covecous  Judgeth  and. 

is 


1  p6  'Jthe  1 77  theofopUck. Qtieftions  Anfwered, 

is  ]*udg«d  by  the  Prodigal}  again,  the  Covetous  as  he  is  a  Self- lover,  and  ^o  istimo^ 
rous,  judgeth  and  is  reproached  by  the  rafh  fiery  furious  one  5  again,  the  Covetous 
as  he  is  drawn  (fliamehfl/)  to  bafe  fawning  ways  for  profit  lake,  jui'geth  and  is 
judged  by  the  haughty  Proud  one:  Again,  the  infatiable  Thnii  of  heaping  up, 
taking  from  the  covetous  mind  his  reft,  renders  him  the  trouble  of  his  own  Life 
Houfe  and  Cohabiters,  yet  prompts  him  to  judge  the  contrary  inchnation  for 
iloth  and  dronifhnefs,  while  that  other  judgeth  him  fo  wretchedly  flavilli,  that  he 
riiflrufteth  (almoft)  his  own  hands  to  hoard  up  his  Idols :  And  fo  of  the  reft  of  the 
Properties  refembling  the  Builders  ofBabd. 

4.  But  God  hath  given  all  Judgment  to  his  Son  ;  foms  glimmerings  of  His  In- 
finite Glory  are  found  in  them  whofe  four  Forms  generate  the  fifth  ;  for  in  the 
meek  Refignation  arifing  to  the  Divine  Love- fire  and  Pure  Breathings  direfled  by 
Heavenly  Light,  Judgment  proceedeth  toward  Viilory.  And  it  is  reprefented  by 
the  fifth  Letter  in  the  Hebrew  Alphabet,  which  is  only  as  an  afpiration  or  breath- 
ing from  within  outwardly}  conforming  exaftly  in  that  refped  to  the  Language 
of  Nature,  ftanding  united  to  That  of  the  New  Nature  j  for  the  fifth  Form  pro- 
ducing the  fecond  Birth,  and  being  produced  by  it,  leads  the  Creature  to  the  giving 
_  up  its  all  in  aflame  of  Love  in  Jefus  Chrift  to  the  Father,  which  flame  he  feels 
blown  up  by  the  Holy  Ghoft. 

r.  Thus  we  have  feen  what  God's  judging  in  This  mixt  World  is,alfo  what  Man's 
judging  here  is,  according  to  the  Dark  World's  accufing  dividing  Properties,  and 
alio  what  Man's  judging  is  according  to  the  little  part  of  the  L[ght  World  we  fhare 
of  here;  by  which  it  is  evident  that  all  this  is  to  That  day  of  days,  as  a  blinking 
Candle  is  to  the  Sun  it  felf.  Such  was  the  report  Paul  gave  of  That  day,  as  made 
Felix  tremble,  tho'  an  Infidel ;  for,  as  it  hath  been  elfewhere  noted,  tho'  fome  have 
laught  at  the  Doiftrine  of  the  Refurrcftion,  none  have  been  fo  fool- hardy  and  mad 
as  to  flight  the  report  of  the  General  Judgment.  Ekoc/?  the  feventh  from  Mum, 
figuring  the  end  of  the  fix  working  days  or  Properties,  and  by  his  Tranflation  and 
Son  Methuf/tUh,  the  entring  on  Eternity,  prophefisd  of  This  day }  all  the  Prophets, 
Apoftles  and  Holy  ones  confirm  it}  Chrift  the  Judge  himfelf  preacht  it,  with  the 
order,  manner,  and  particularities  of  it :  The  Devils  knew  it,and  therefore  argued. 
Art  thou  come  to  torment  us  be  for:  our  time  ? 

6.  He  that  would  fay  what  That  great  Judgment  is,  can  never  do  it  but  by  par- 
fels,  and  then  alfo  cannot  ftretch  beyond  the  fphcreof  his  own  adivity }  and  what 
if  it  be  faid,  an  Angel  can  do  but  fojwere  he  to  fpeak  it ;  for  all  Eternal  Creatures 
live  either  in  the  holy  or  prophane  Worlds,  or  in  both.  They  that  live  in  tlie  Light- 
World,  as  far  as  they  fee  the  Centre  of  the  Dark- World  in  themfelves,  may  fpeak, 
and  no  farther ;  v/^  not  what  That  Darknefs  is  in  others,  or  what  the  perplexed 
Hellifh  Charms,  Cheats  and  Intricacies  are ;  for  the  Holy  ones  live  far  above 
them,  and  the  Battle  managed  by  Michael  and  his  Angels  againft  the  Dragon  and 
his,  is  not  with  the  Dragons  Weapons,  but  with  the  cjuite  contrary.  As  bright 
Torches  fight  with  black  Vapours,  or  the  flarry  Region  with  oppoling  Exhala- 
tions. 

7.  We  muft  come  then  to  confider  them  who  live  in  both  Dark  and  Light, 
making  a  third  Principle  by  their  mixed  produftion,  and  in  them  may  be  found 
the  figure  of  an  Umpire  or  Interpreer-  As  he  who  reads  two  Languages  can  tell 
him  who  knows  neither,  what  is  written  in  both,  if  he  hath  the  Tongue  alfo  That 
third  perfon  is  of.  Thus  was  it  the  firft  A  J  am  could  give  names  to  all  Creatures  j 
for  he  had  the  Properties  of  them  all  in  himfelf  either  according  to  the  Forms 
of  his  firft  Principle,  or  according  to  the  Aftral  Powers  of  his  third }  wlierein  he 
was  infallible,  havine  'he  fplendor  of  the  fecond  for  his  Guide }  but  his  departure 
from  his  Pure  State  aegraded  him  of  the  Judicatory,  as  a  man  is  deprived  in  the 

night 


2*i&5  177  Theofophick^Queftiom  Anfvpered.  197 

night  of  the  view  of  what  the  Sun  priviledged  him  with,  or  as  one  immured  in  a 
dark  Cavern  lees  not  what  a  lofcv  Moun-ain  gave  him  prorpe(fl  of,  or  as  Nebu- 
chadneii^r  ceafed  as  toRcya'.ty  when  he  had  only  aBeaftsheart. 

8.  And  in  this  State  alMi<«wj-pofierity  find  thcmlelves  (as  of  themfelvcs  j  ig- 
norant of  the  Creator,  and  therefore  alfo  Grangers  to  themfcivcs,  and  rightly 
knowing  nothing.  Therefore  the  Son  of  the  Virgin,  that  he  might  be  the  light  of 
the  World,  brought  again  the  Virgin  Image  into  the  Humanity,  opcneth  the  pure 
Eye,  and  gives  fuch  a  proportion  of  dilcriminatmg  Wifdom  as  our  hurger  adapts 
and  capaacares  us  for  in  the  Regeneration;  hence  it's  written,  the  Spiritual  Man 
judgcth  all  things,  but  he  himlclf  is  judged  of  no  man.  But  to  which  of  the 
Angels  hath  God  faid  at  any  time,  Be  thou  a  Judge  ^  Thofe  glorious  and  mighty 
Agents  are  Princes  in  one  only  Principle  3  vi^.  the  Holy  Divine  One,  not  in  the 
firrt,  nor  third,  tho'fome  of  them  are  enthroned  according  to  the  Holy  Impref- 
fion  of  Potence  in  the  firft;  and  others  have  the  Dominion  according  to  the  Infi- 
nite Variety  of  the  third  Principle,  but  all  breath  only  the  Air  of  the  fecond,  yet 
are  neither  the  one  Hierarchy,  or  the  other  Judges  of  Men  or  Devils :  While  yet 
the  Lord  laith  of  his  Twelve,  they  fiiould  fit  on  twelve  Thrones  judging  the  twelve 
Tribes;  and  our  Apoftle  faith,.  Know  you  not  that  we  iliall  judge  Angels;  (iv\) 
Evil  Angels  ? 

5>.  Now  to  fay  how  this  Judgment  iseffefted  :  It's  anfwered,  i.  The  Principles  (  i.  ) 
and  Properties  are  all  wide  open  unto  the  fecond  Aixm ;  for  out  of  them  He 
created  every  World,  as  without  Him  was  not  any  thing  made  that  was  made.and 
this  as  He  is  the  Son  of  God,before  whom  all  Worlds  and  Individuals  drawing  Air, 
and  living  of,  in  or  from  either  Principle  or  Property  iliall  f^and  at  That  day,  and 
ever  did  as  open  as  a  City  on  a  Hill,  2.  The  Principle  and  Properties  are  all  re-  (  2.  ) 
ally  in  Him  as  He  is  the  Son  of  Man.  and  His  throughly  penetrating  them  is  a 
confequence  of  His  perfed  knowing Himfelf,His  own  Heavenly  Humanity.  3. The  (  3.  ) 
Principles  and  Properties  will  be  at  That  day  known  to  each  other,  as  well  as  each 
to  its  felf.  Now  is  the  Dark  World  much  hidden  from  the  Light  World,  and  the 
Light  wholly  incomprehenfiblc  to  the  Dark.  Now  alfo  the  Hellifh  and  Heavenly 
Principles  are  under  a  difguife,  fo  that  men  catch  at  the  Bait  of  the  Dark  World, 
and  efchew  and  flie  the  crofs  leading  to  the  Holy  World :  The  Treafures  of  Egypt 
weigh  down  the  Reproach  of  Chrift.  But  then  fhall  the  Principles  and  the 
Good  and  Evil  of  the  Properties  be  fo  open  to  the  Holy  Children,  that  they  may 
penetrate  and  contemplate  the  Wrath  Kingdom,  without  being  impreflcd,  incited 
or  impofed  upon  by  it,  and  thev  (hall  view,  contemn,  fcorn  and  judge  the  fixt 
Enmitv  of  thofe  burning  in  the  Wrath  of  the  Dark  Central  Fire.  Then  alfo  the 
Love  flame  of  the  Holy  Virgin  Souls  united  to  their  raifed  glorified  Bodies,  fliall 
be  fo  evident  to  the  Vaflals  of  the  inimicitious  World,  as  may  fully  convince 
them  to  their  eterra!  anguifli  and  fliame  what  kind  of  Birth- right.  Glory,  Feli- 
city and  BlelTecnefs  (which  muft  endure  to  perpetuity)  they  profanely,  defpirate- 
ly  and  madlv  fold  and  exchanged  for  a  Mefs  of  Pottage,  and  Death  in  the  Pot,  for 
faded,  painted,  imaginary  Toys.  Triiles  and  Cheats. 

lo.  But  what  need  more  to  convince  of  the  Truth  that  there  muft  be  fuch  a  day, 
or  to  fliew  the  order  how  it  is  effefted,  feeing  the  Holy  Scriptures  abound  with 
Accounts  of  This  Judgment  which  is  fpoken  of,  where  it  is  cali'd  a  fearful  locking 
for  of  Judgment.  Again,  the  Jur^gment  was  fet,  <(^c.  -  may  have  boldnefs  in  the 
day  of  Judgment,  Hef>.  10  27.  Dan.  7.  \o.(s;'c.  i  fob.  4.  17.  Mat.  1 1.  21.  i  Pet.  2.  9. 
Rom  14.  10.  zPet.  z.  3.  Alio  fee  the  Anfwer  of  ^.  B.  to  the  30th  of  the  40 
Quefiions  concerning  the  Soul,  and  the  »7th  Chapter  of  the  three  Principles. 

Qi,I72. 


^jpg  Hhe  177  Thilofophkk,  Queflions  Anjvpered, 

Q.  171.  Howisthe  ReftirreHionofthsdeadefecfei}  Whit  rifeth  again  ? 

A.  I.  It  may  juflly  be  complained  that  reading  isopprefl  with  excefs  of  enlarg- 
ed Writings  being  therein  as  unfuccefsfuliy  tranfgrcfTtve  as  the  hopes  of  the  Hypo- 
crite to  be  heard  for  his  much  fpeaking  It  therefore  feems  more  fuitable  to  the 
ihortnefs  of  Mans  Life,  flraitnefsofhisleirure,  difcompofure  of  his  Spirits,  fecble- 
nefs  of  his  penetrating  faculty  and  weaknefs  of  his  retention,  to  avoid  all  vain 
repetitions,  and  commend  the  reperufal  of  things  once  read  as  the  moft  ready, 
rarlier  than  to  new  fhape  (  many  ways  )  that  which  is  but  one  thing  and  once 
done  already.  In  order  therefore  to  the  clearing  of  this  Anfwer  let  it  be  confider- 
ed,  what  ^i.mwas  before  his  Fall,  which  is  difcourfed  in  the  45-  Anfwer.  Next 
what  dire  EifevTis  that  Fall  of  his  had,  treated  of  in  the  69  Aefwer.  Again  what 
Mans  Death  and Refurrcdion  is,  as  in  the  ^th  verfe  of  the  \^\  Anfwer.  And 
what  Mans  fa!n  State,  Death,  Chrifls  Rcfurreftion  and  raifing  of  Man,  and  what 
ofhinirifeth,  are,  which  is  the  fubftance  of  the  whole  i<5  verfes  of  the  134  An- 
fiver.  So  that  the  Anfwer  is  made,  before  this  Queftion  comes  in  its  Order  here 
to  be  confidered. 

2.  Yet  becaufe  I  dare  not  difmifs  this  important  Doftrine  being  fo  much  oppo- 
fed  even  at  this  very  day,  not  only  by  many  HellilTi  Atheifts  transforming  them- 
felves  into  Brutifh  Animals,  but  not  underftood  by  fome  pretending  to  be  nfen 
u  ith  Chrifl,  and  guided  by  his  Light  within  them.  Let  it  be  obferved,  by  fuch 
who  wilfully  oppofe,  ornot  regarded,  at  their  Peril :  And  for  fatisfadion  of  fuch 
who  are  willing  to  know  the  truth,  vi^.  That  Chrift  had  a  true  Natural  Humane 
Body  of  Flefli  and  Blood  from  A/d:)7.  Heb.  2.  z\.  Forafinuch  then  as  the  Children 
are.  pxrtu{ers  of  Fltjlj  and  Blooi^  he  alfo  bia'.felf  liliewife  tooJi  part  of  the  fame,  that 
through  Death  he  might  deftroy  hm  that  had  the  porver  of  Deaths  which  h  the  De- 
vil. 

H.  I.  A.  I.  ^  ?•  ^ut  ii  it  a^kt  how  is  thli  Body  and  Humane  Soul  the  fame  of  ours?  It'sanfwcr'd, 
I.  By  way  of  Conceflion,  that  it  was  fo  far  other  than  ours  as  it  had  the  Holy 
Gholtinflead  of  Mans  Mafculine  Seed.  2.  Yet  took  he  (as  the  above  Text  witd 
many  others  plainly  tell  us)  part  of  our  Fiefti  and  Blood,  and  fo  was  our  Brother, 
that  is  fuch  as  the  Children  had  part  of,  were  of,  or  are  partakers  of,  and  this  is 
alfo  ours  ofwhat  Nation  foevcr  we  are,  for  it  is  written,.  .(4^j  17.  16.  God  hath 
made  of  one  Blood  all  Nations  of  Men  to  dveell  on  the  Face  of  the  Earth. 

H-  zl    A.  Q:  4'  li  iiasf^dvehat  cfthUvooi  raifed  again}  It's  Anfwer'd  all  of  itj  for  the 

Women,  and  after  that  the  Difciple  whom  Jefus  loved,  and  Peter  faw,  there  was 
nothing  left  in  the  Sepulchre  after  the  Refurredtion  but  the  Linnen  Cioaths  where- 
in he  had  been  wrapped. 

Q^  3.  A.  Q.  5.  May  it  be  fully  fo  with  other  Bodies}  Anfwer,  Matth.  if.  p,  n*  -^"^  ^^^^ 
Graves  were  opened^  and  many  Boiies  of  Saints  vfhichjlept  arofe  and  came  out  of  their 
Graves  afttrhiiRefurreSiiony  andwent  into  the  Holy  City,  and  appeared  unto  many.  And 
itmuft  be  remcmbred  that  it  (hall  be  fo  with  ours  atthelaft  day,  it  was  the  Faith 
of  Martha  who  faith  unto  him,  ^ohn  11.  24.  Ifinow  that  my  Brother  JhaU  rife  again 
in  the  Kefurrettion  at  the  laft  day. 

^  4".     A.  Q-  ^.  May  itnot  be  ctherwifewith  ui  •:,  our  Bodies  mu(l  putrife,  and  the  Incorruptible 

only  rife?  Anfwer,  our  Apoftle  faith,  iCor.  if.  ss-  Our  Mortal  pall  put  on  Immor- 
tality, and  our  Corruptible  JhaU  put  on  Incorruption,  and  all  this  as  a  confcqiunce  of  Chrifis 
D>;ath  and  Burial  according  to  the  Scriptures^  alfo  of  his  rijing  again  ;  and  after  hk  ri- 
fng  again  woffeen  of  Cephas,  then  of  the  Twelve,  after  that  of  above  five  hundred  Bre- 
thren at  once,  1  Cor.  i  $•  3,  4,  y,  6, 

il'  J.    A.         Q:  7-  ShaU  it  be  a  RefurnHion  of  aU  ?  Anfwer,  The  Lord  faith,  Marvel  not  at 

thk. 


'The  I'j'j  theofophick^Quefrions  Anfwered.  i^p 

thify  for  the  hour  is  coming  in  the  which  all  that  are  in  the  Graves  fhaU.  hear  hk  voice^ 
and  (halt  come  forth.,  they  that  have  done  good  to  the  KefurreSiion  of  Life,  and  they  that 
have  done  evil,  unto  the  KefurreSiion  of  Damnation.  Let  it  therefore  no  longer  be 
charged  juftly  on  us  as  formerly  on  the  Jewifli  Rabbies,  Ihxt  icce  err^  not  l^norving  the 
Scriptures  nor  the  power  of  God.  iThef.  4.  14,  if.  If  we  believe  that  ^efus  died  and 
rofe  again,  evenfo  them  alfo  which  Jleepy  &c. 

<^  8.  Horv  isiteffeSlsd}  Anfwer,  As  Lazarus  was  raifed.  That  voice  which  Rev. 20.  jr. 
gave  Being  to  all  call'd  him  up,  and  that  voice  fhall  call  all  up,  every  one  in  his 
OwnOrder.  May  it  never  be  faid  of  us  as  of  the  Jews,  Becaufe  they  h^new  not  himy 
nor  yn  the  voices  of  the  Frophets  which  are  read  every  Sabbath-day,  they  have  fulfilled 
tkitn  in  condemning  him.  So  rray  it  not  be  faid  now,  Becaufe  they  confutt  not  frequent- 
ly, nor  heedfuUy  regard,  nor  will  underftandthe  holy  Words  and  Writings  of  the  Lord,  hk 
Aperies,  &c.  which  they  may  daily  read,  theyyet  fit  down  with  a  confufed  Motion  of  this 
great  VoHrine,  and  bury  their  drow/ie  InteUeSl,fome  with  darli  He athenijl)  Maxims  be- 
getting  Atheifm  in  judgment  and  FraSiice,  a  degree  worfe  than  Devils. 

9.  Other  fome  there  are  having  a  glimpfe  of  a  true  Light  wherewith  they  think 
tkemfelves  rich,  and  to  have  need  of  nothing,  and  there  fliut  it  and  themfelves 
up,  without  proving  it  by  fearching  like  the  Bereans,  and  without  improving  it 
by  trimming  their  Lamps :  But  not  imploying  themfelves  in  the  Lords  methods,  do 
obfcure  or  bury  their  Talent,  and  fo  by  degrees  let  their  foolilh  Heart  be  darken- 
ed, not  only  in  this  but  in  many  other  oft'iie  plain  and  precious  Truths  of  the 
Kingdom  of  God  ;  which  great  evil  and  djfcdion  is  ( as  ever  heretofore  in  all 
other  forms)  accompanied  with  lliarp  Cenfures  of  others,  and  peremptory  un- 
warranted Iiijundtions  of  their  own  Reafon.  Whereas  the  more  we  approach  the 
Divine  Life,  the  more  comprehenfive  is  that  Soul,  the  more  ready  to  bear  and 
forbear,  to  do  and  fuffer,  to  become  all  or  any  thing  to  all,  that  it  may  beget  of 
that  meek  Spirit  in  others,  to  be  fwifc  to  hear,  to  have  an  open  naked  Breaft 
whereon  it  begs  the  Lord  Jefus  to  write  his  whole  Pleafure,  is  lb  vile  in  his  own 
abfurd  Judgment  that  is  eafily  induced  to  think  highly  of  others. 

Q.  173.  HcwdoththhJVorldpafsawijorvaniP)}  Andwhat  doth  remain  thereof  af- 
tsrward  ? 

A.  1.T0  fome  this  Queftion  may  fcem  only  curious,  and  to  others  fo  occult  as 
if  incognifcible,  to  a  third  fort,  fuch,  asifpoffibletoberefolv'd,  were  needlefs  j 
becaufe  it  fruitlefly  anticipates  (  fay  they  )  the  thing  which  in  its  feafon  (hall  de- 
monftrate  it  felf.  But  on  fcrious  mature  infpedion  it  is  found  poflible,  important, 
and  greatly  neccfTary  to  be  known  and  believed. 

2.  It  is  faid  that  when  Co«jf  with  a  Brigade  of  Spanidi  Horfe  and  Infantry  In- 
vaded the^^f^  Indies,  and  had  charged  themoftheRepublick  of  TUxcallan,  upoA 
the  Fall  of  any  Spaniard  either  Man  or  Horfe,  care  was  taken  fo  -to  bury  them  that 
the  Americans  mi^ht  not  know  it,  which  made  them  defpair  of  withftandmg  fuch, 
whom  they  thence  concluded  to  be  Immortal.  Thus  not  to  di'cover  the  end  of 
this  prefent  World  (which  the  dark  World  and  the  Prince  of  it  would  Conceal) 
were  to  infinuate  as  ifit  were  indiflblublc  and  confequently  uncreated,  and  foBru- 
tifbly  to  introduce  .Atheifm  5  and  Athcjlrh  is  that-fatal  Evii,  which  may  be  jullly 
accounted  theworR  of  Errors  of  the  worft  of  Wen-    '  ^- <;    1  •>   .  ■'  iv      ' 

?. 'But  this  World  had  a  bs^inningi  and  fhall  ha^^  ati-'^'etidv'dS- it  is'wriften,' 
Pfal.  loi.  2j,  i6.  Ofoldtbou  haji  lai.lthe  foundation  of  the  Earth  ;  and  the  Hjavsnsare 
the  werlis  of  thy  barid.    They  puU  perijh^  &0.  Thty  all  jhaU  wax  old  as  dctb  a  Gar- 
ment, dzc.  Heb.  I.  ro,  II,  12.    And  tho'  no  Hiftory  fcarcely  records  any  who 
mockd  at  the  coming  of  the  Lord,  yet  isic  Propheiied,  i  Fst.  3. 3^  4.  T-ut  in  the 

C  c  •  L!li 


2Q0  tJoe  I'i'j  theofophick^QuefimsAnfweYed. 

Ufl  days  Scoffers  fl}aU  come  (  even  at  that  which  will  then  be  at  the  DoOr)  fayirtg^ 
IVhere  is  the  promife  oj  hit  coming  ?  &c.  For  fuch  Mens  Lufts  !5iats  them  to  abufe 
Gods  iong-iuftering,  ver.  9,  Whois  wot  M?i//;«g  that  any  fhuld  perijh,  but  that  all 
Jhould  come  to  Repcniurcey  E^eh^.i^-  3i;32.  2  Per.  3  lo.  ^nditis  told  ushowthis 
World  fhali  pals  away,  vi^.  1.  UnexiJededly  as  a  Thief.  2.  Suddenly,  in  the 
Night.  3.  Violently,  with  a  great  iioife-  4  Univerfally,  the  Heavens,  Earth 
and  Elements,  y.  Irreparably,  The  Elements  JhxU  me.'t  mth fervent  heat y  the  Earth 
he  burnt  up,  and  that  the  He ivens  being  or.  FirejhaU  be  dijfolved^  ver.  ii.  And  this 
tremendousTruth  is  not  only  really  and  litterally,  but  dcmonftrabl>  ib* 

4.  Tothe^condpartoftheOueflicn,  vi^-  what  remaineth  thereof  afterward, 
fee  the  Anfwer  of  the  3orhQutftion  of  the  40  Queftions  of  the  Soul,  and  the  27 
Chap,  of  the  three  P'Uxiples,  ver.^  and  ver.  lo. 

But  to  fpeak  yet  farther  on  this  latter  part,  what  remains  of  it  [  the  World  1 
afterward,  vi'^.  atierdiflbiutior.  oftheprefent  frame  or  falhion?  I  muft  feem, 
andbutfeemtodjgreis  j  which  the'  to  (ome  it  be  obfcure,  will  be  plain  to  the 
Mind  initiated  into  and  irradiated  with  the  Theofophick  Wiidom.  The  Out-birth 
is  the  Figure  of  the  two  Eternal  Worlds  or  Principles,  having  all  the  Projerties  ac- 
cording to  the  two  differetir  contrary  Imprellio"s:And  this  Out- birth  in  the  Womb- 
of  the  Eternal  M;  ftcry,  was  by  the.  earne.^  Mr*gick  longing  a=j  'v  *i\\  originated, 
whichwillisasthe  V^'iceor  M'^'urr' 'iffhe  great  My i^ery,  and  the  propcries  are 
asthelnftruments  or  Fingers  of  t  e  creating  word  3  the  fir/^.  vi^.  the  Voice  is 
the  Father,  Soveraign  or  Lord  of  the  Separator  or  Father  i,-:  Nature  ;  ard  the  lat- 
ter, w^  the  Properties,  are  his  Limbs  or  Members,  workiigbythe  Aftrai  Pow- 
ers for  Gci.eration  of  all  the  Creatures  of  the  Oiit  birch. 

5.  This  Father  of  the  external  Nature  or  Outward  World  ( invigorated  by  the 
might  of  the  Properties)  hath  ability  unweanedly  to  work  univerfally  in  and 
through  the  whole  Out- birth,  and  being  the  Image  of  the  fir  ft  bora  of  every 
Creature  C  who  ftandeth  incomrrehenfibly  in  the  Eternal  Rooting  Powers)  this 
Ms  Imageand  Servant  is  innobled  Aithfiich  energy  as  both  to  form  and  acnimate  the 
produftionsof  the  whole  Out- birth,  yet  who  will  be  fofooliCb  as  to  take  him  ei- 
ther to  be  the  Firft-born  Son  of  God,  or  the  Father  which  is  in  Heaven  whom 
the  Sonteache.h  ustodireft  our  Prayer  to  as  t'-!eO;)ie6l  of  all  Adoration,  or  the 
Holy  Infinite  third  Perfonor  ?ubfiftc,ice,  tho'  his  Office  is  in  the  third  Prindple» 
Jwit  is  a  Creature  potently  furnifhed  and  forcified  to  llamp,  engrave,  delineate  and 
Ihadow  Living  Images  of  the  two  Inward  Worlds ;  And  hath  the  Seals  and  Ma- 
gical imprefles,  but  not  the  Eternal,  Holy,  Incomprehenfible  Af^^u  j  for  that 
the  Divine  Virgin  of  Wifdom  is  a  PoflefTor  of,  generating  the  real  Worlds  them- 
felves  for  ever,  whereof  this  is  only  the  figure, 

6.  And  this  Father  of  Nature  cali'd  by  fomethe  Soul  of  the  outward  Univerfe 
hath  aTinfture  under  his  difpenfation,  fuch  as  of  which  the  Out- birth  is  capable  to 
be  enriched  with :  And  this  alfo  of  both  ImprelTions,  vi^.  of  the  light  and  dark 
Worlds  Figures,  but  it  hath  not  the  holy,  meek,  divine  Tinfturcj  for  that  the 
Divine  SoPhia  the  Virgin  of  Wifdom  is  glorified  with.  But  the  Tindure  and  Ma- 
ga  which  the  Father  of  Natureisdiflributerof,  is  yet  fo  noble  as  to  be  holy  in 
the  holy  VcfTels,  but  not  lo  fixed  and  complcat  as  to  hallow  unholy  VefTels ,  but  lb 
flexible  as  is  vitiated  into  a  falfe  Mtgix  and  counterfeit  Tinfturc,  and  fo  applicable 
tothelmpoftures  of  Evil  Angels,  and  their  Humane  VafTals  that  they  (  to  their 
JEternal  Damnation)  may  and  do  prophaaely  abufe  and  proflitute  this  Tmfture 
and  Magia. 

7'  Thus  what  the  Virgin  of  Gods  Wifdom  is  in  the  Heavenly  Birth  to  the  An-' 
SPUcal  World)  aod  other  Paradificallnhabitaats,  fuch  i$  this  Father  of  Nature  in 

the. 


The  i^J  theofophkk^Queflions  Anfweved,  lOi 

the  Out-birth,  and  not  only  the  two  Eternal  Worlds  have  their  Figures  and  mani- 
feft  Portraitures  in  this,  but  tlie  very  holy  creating  Word  and  Virgin  of  Wifdom 
(  of  which  no  vifible  figure  can  be  )  harh  above  all  this  grand  Separator  or  Father 
of  the  External  Nature  for  it's  plain  audible  rlerauld, immediate  fubftitute  andex- 
preii  Reprefenrer :  Yec  fo  fecret  as  onl  /  to  be  found  by  the  Inhghten'd  Mmd,  and 
tho'fcen  inalithi'igSjyetdifcer  eJ,  underftood  and  perceived  by  very  few,  and 
for  the  take  of  thole  very  few  arc  the  e  'hings  thus  opened. 

8-  From  all  which  i:  mayeafily  be  deduced  what  of  this  World  fliall  remain, 
w/^.  Nature,  m  its  Virtual,  Form  and  Drefs,  the  real  Entities  with  their  Tiniture, 
their  f  jb  "Jantial,  rho'  not  palpable  Bodies  j  that  is  to  fay,  the  true  fubf'ance  of  eve- 
ry Individual  Fi?.ure.  the  Idea  of  every  tning  which  the  Father  of  Nature  hath 
produced  to  (had jw  and  reveal  the  hid  "en  Holy  and  Power  Worlds  j  therefore 
of  neceffary  conf^quence  the  Father  or  Separator  muft  needs  remain,  to  Marfhal 
hisHofts  in  their  Ecer  lal  fucceflive  Scenes  s  for  themoft  High  and  Holy  God  will 
not  lofe  the  ena  ot  his  Work :  But  his  goodnefs  muft  be  for  ever  extenfive,  diffu- 
five  communicative  for  his  Glory  Amen.  Nor  is  it  poflible  he  (h  mid  lofe  the 
leaft  parr  of  the  Order  by  himfixei  of  declaring  himfelf,  but  that  by  the  things 
he  hach  made  may  be  fliewn  his  Eternal  Power  and  Godhead,  becaufe  for  that 
purpofe  they  were  produced. 

9  I  compa'-e  tr  e  vVorid  tM  a  Seed,  which  tho*  it  die,  having  lo;^:  its  Husk,  Chaff, 
and  very  Suiphurean  and  Saline  Bod/,  is  yet  regenerated  by  its  Mercurial  renova- 
tion into  anotiier,  yer  as  it  were  the  lelf  fame  ;  hence  faith  the  Lord,  There  h  no^ 
thing  Hd  or  covered  which  (hiU  not  be  mide  niMift/l.  The  Idea  of  the  Drunkards 
Horle  like  B7/4-ii»i'sArsl>)all  convince  the  madncls  of  the  Rider,  and  Eccho  his 
own  repealed  cauflefs  Sufferings  and  Groans  under  the  Tyranny  of  his  more  Sa- 
vage Owner  The  Flocks  l>.all  bleat  again,  aidfhevhow  their  Lives  have  been 
laviihed  to  fatiate  the  voluptuous  Gluttony  of  their  W  plvilh  Owners.  The  Vine 
and  Fa: nefs oft  e  Field  ftiaJI (hew  how  their  Blood  and  Strength  was  exhaufted 
for  the  Lufts  of  the  proud  whie  the  Bellies  of  the  Indigent  were  flirunk  up.  For 
as  b>  the  Chymiftthe  Flegm  of  the  Plant  is  feparat.d  away,  and  the  farces  precipi- 
tated, yet  the  Spirit,  EfT^ncc  and  Idea  retained,  fo  is  it  here.  Alfo  as  the  walh- 
ingofa  Man  who  hath  many  Wounds  in  his  B'^dy  covered  all  over  with  Blood, 
fliews  how  many,  how  great,  and  where  thofe  Orifices  are ,  fo  is  it  here. 
Likewifeas  the  drawing  back  ot  the  extended  Shadows  and  Curtains  of  the  Night, 
lays  open  and  expofethlikeE^f  Kiel's  vifion  the  Idols,  and  undermining  Works  of  E»et8.8  &C» 
Darknefs,  fo  wtU  it  se  then.  Or  as  the  wiping  of  the  flime  and  filth  flicking  to 
a  Looking-glafs  makes  all  appear  ther;.in  clearly,  fo  wjll  tha-r  tranfcendent  work 
be,  yet  neither  is  the  Seed  peri-lied,  the  Plant  utterly  loft,  the  wounded  Man 
quite  expired,  nor  the  Looking- g-afs  broken  ir.  pieces. 

lo.  Therefore  as  the  Lord  would  prefervea  Pot  o( Manna  wherewith  the  Tribes 
oflfnel  had  be'n  fuftainel  in  the  Wildernefs,  and  as  the  Lord  Jefus  would  have 
the  Fragments  of  the  Bread  and  Fifli  Basketed  wherewith  he  had  fed  bv  Miracle 
fomany  in  a  defert  place,  how  much  kfs  will  he  lofe  the  noble  Tinfture  ;t  felf, 
nor  f^r  the  fake  thereof  tie  Earthen  Pot  in  wiich  (  liketbe  ^fl^nni  )  k  is  intruft- 
cd,  butRanfom  by  his  Mighty  Power  the  Tin 'lure  (  likz  a  Captiy'd  Turrle  ) 
firom  the  power  of  the  Dog,  for  his  own  glory  fake,  and  therewithal  every  Idea 
it  hath  been  implojr'd  to  animate  and  hath  fpirited  ? 

Q.  174.  IVhAtfhxU.  be  after  thk  fVorlis  time  when  Goijhall  be  AHin  AU;  when  the 
Vominiovs  Jball  eeafe  ? 

A*  1'   ( I, )  The  Anfwcr  of  this  may  be  ccnfur*d  as  curious,  as  the  preceding     0-) 

Cc  2  Quefhon 


20  2  T^he  177  theofophick_Queflions  Anfvoered, 

(^v      Queftion  fcetr.ed  at  firft  to  be.    z.  To  be  alfo  fo  hidden,  as  to  be  infcrutable 
from  the  perplexednefs  and  ambiguity  of  it,  being  fo  far  (  as  may  feem  )  beyond 
(o.)      ourmsafure.     (3.)  Tobefterile and  unfruitful:  And  in  incountring  fuch  im- 
purarions  it  runs  parallel  with  the  dil^:ouragements  of  inquiring  into  the  lafl  pre- 
(4.)      cedent  C^'icftion,  but  to  this  one  is  added,  vi\.  that,  (  4.  )  It  is  a  Tautology,  re- 
peating the  former  Qjieftion. 

z.  But  to  clear  all  fucceflively,  the  Matter  here  inquire  i  muft  be  confeflfid  to  be 
our  great  End,  Mark  and  Obje(fi  we  Hiould  level  at  5  therefore  not  unneceff^ry 
iCor.i^.iA  and  curious,  andaccordinglyitisthefubjeft ofthat ofour  Apoftle,  thereforenot 
to  v;r.  28.  '  unprofitable  for  us  to  get  the  knowledge  of,  being  our  particular  concern.  Nor 
isirunfcarchable  feeing  the  Holy  Ghoft  in  that  Text  tcacheth  us  that  Myftery  ; 
can  therefore  the  Explanation  of  it  be  unacceptable?  LaHly,  It  is  no  Tautology, 
for  it  muft  be  heedfully  noted  and  diftinftly  underftood,  that  the  former  laft  pre- 
cediig  Queftion  intends  the  firft  Adminiftration,  flepor  tranfadion  immediate- 
ly following  the  general  Refurreftion,  comprizing  that  formidable,  final,  irre- 
vocable ,  general  Judgment,  but  this  C^ueRion  intendeth  the  fecond  ilep  or  ad- 
miniftration as  confequent  of  that  Judgment,  or  (  as  may  be  expreffcd  )  the 
Executive  refult  of  that  Univerfal  Judgment,  bcingthecomplcat  fummit  of  the 
perfed  Worlds,  wherein  the  end  hath  not  only  fpund  the  beginning,  but  is  entred 
thereinto,  reflethin,  and  pofleffeth  it- 

3 .  We  come  now  to  fpeak  of  that  mofl  holy,  pure,  ^efireable  rtate.  It  is  moft 
undeniable  that  God  (hall  not  then  only  be  All  in  All,  but  ever  was  and  k  fo  either 
in  his  love  or  fecond  Principle,  or  in  his  Wrath  or  firfl:  Principle,  ther;.fore  it  is  no 
News,  but  that  it  is  faid  he  (hall  then  be  fo,  alfo  how  and  why  is  clear  i:\  the  fol- 
lowing part  of  this  Anfwer,  particularly  in  verfc  13, 14,  Jf.  being  its  proper  place 
whither  it's  referr'd.  '       _ 

4.  This  f^ate  ngnifiedby  the  Sabbath,  Jubilee,  fb'c.  in  Ifriel  is,  when  all  the  fix 
Properties  or  Forms  of  Nature  give  up  themfelves  into  the  feventh,  that  is,  into 
the  Throne  or  End  of  Aftion  and  Work.  Thus  as  by  the  gracious  Creator  the 
captiv'd  Properties  were  ran fom'd  out  of  the  dark  confufed  Chaos,  and  by  him 
difpofed  into  orderly  Contexture,  to  Image  the  hidden  Powers  of  the  Holy 
World,  and  feven  Fountain  Spirits,  which  made  the  Morning  Stars  fing  their 
Plalm  of  Adoration,  Thankfulnefs,  and  Shout  for  Joy  :  So  out  of  the  Confufion 
the  Creauon  had  hurried  the m lei ves  into  by  the  direful  Fall,  this  ftateisthe  com- 
pleat  Reftrorationj  there  being  afore  begotten  in  every  thing  capable  thereof,  fome- 
thing  conformable  to  the  new  Birth,  which  is  the  fuperiorpart  of  the  Lords  Chil- 
dx^en  according  to  the  capacity- of  the  things  themfelves. 

5".  And  as  in  the  Out-birth  are  fuch  F'-uits,  Produfts,  Precious  Stones,  Sea- 
iiins.  Localities,  Properties,  Aufpicious  fweet  Aftral  Influences  in  the  animate 
and  inanimate  Creatures,  all  which  are  the  footfteps  of  the  difappeared  Paradifi- 
cal  World,  and  the  Figures  and  Pointers  toward  the  ftate  here  intended  :  So  are 
there  in  the  Out  birth  on  our  Terrene  Ball,  (and  why  not  on  other  Stars?/  Cer- 
tain Inhabitable  Climates,  as  toward  both  Poles,  Inhabitable  place3  in  the  Habi- 
table Latitudes,  as  terrible  WildernefTes,  raging  Deeps,  alfo  there  are  crofs  fatal 
Conjunftions,  malevolent  Aftral  Influences,  with  their  various  Produdions  a- 
niongfl  us,  as  miav  figure  and  point  out  the  ftate  of  the  dark  Abyfj,  where  the 
Ear^  bor'd  are  for  ever  Slaves. 

6.  But  becaufe  fonie  may  faink  this  Difcourfe  to  be  too  remote  from  the  Mat- 
ter here  fought,  it  muft  therefore  farther  be  faid,  the  Demonftration  of  what  re- 
mains-after the  general  Diffolutioiij  may  be  found  in  every  Man,  whether  wicked 
or  holy;  forinftance,  the  Prophane  Soul  who  turns  all  God's  Good  nets  to  him  > 
into  Gall  and  WormwQcd-  whenever  the  influences  of  gracious  Bounty  ceafe. 


The  177  "iheofophick^Queftions Anfwered.  105 

and  God's  tender  Pity  and  great  Long- fuffering  with  him  terminates,  the  Serpent 
is  grown  in  fuch  a  one  thereby  ,  but  the  more  ftrcng  and  lufty  5  for  that  in  him 
which  by  the  allay  of  this  World's  mtermixin?  Divenifements ,  and  the  Holy 
World's  Neighbourhood,  was  only  bittcrifli;  uil  then,  when  this  World  as  to 
what  it  now  is,  is  vanifiied,  and  that  wholly  and  fcr  ever  withdrawn,  become  bit- 
temefs  in  the  Abllratfl. 

7.  A?,  prick  or  bruife  an  angry  Man's  finger  only,  and  you  fcehis  Choler;  but  i  simili  of 
read  his  feveral  Limbs,  and  judge  what  his  levere  Fury  will  be.    Take  from  a  gti-  whit  re- 
pingMan  but  a  few  Shillings,  and  fee  his  Arguifli  and  Repining  ;  but  take  all  his  miins. 
Idol  gods  at  once,  and  he  is  as  a  Btar  bereaved  of  her  whelps.    Difregard  bur  the 
prefcnce  of  an  imperious fpirited  Man,  and  he  w  ill  wifhtomake  a  Sacrifice  of  all 
that  do  fo ,  and  all  they  are  and  have,  like  Mordecai  5  but  render  him  as  vile  as 
really  he  is,  and  whatwouldhenotdocou'dherevengehimfelf  tothe  full:  Thus 
may  we  fee .  what  remains  to  the  Dark  ImprefTion,  when  this  World's  time  is 
enced. 

S.  But  now  a.ccording  to  the  Divine  World  fwhichisthethingm  this  Queftion  2  Simile  6f 
intended  j  it  is  very  evident  thus,  Let  the  Man  who  is  raifed  in-the  Spirit  of  Chrirt,  rebat  re- 
retire  himfelf  but  a  little  while  by  fubmidr/e  refignation,  quitting  his  being  at  miirs. 
Home,  and  from  the  Images  there  fwaying  in  the  outward  Man  :  alfo  from  the 
Delires  and  Remembrance  of  chem^  lee  him  then  approach  the  holy  Inrercoarfes, 
enter  into  the  Contemplation  of  the  infinite  Love  kingdom,  and  he  {hall  fee  and 
feel  what  he  cannot  fpeak  or  write ;  he  (hall,  like  a  little  Child,  a6t  purely,  and  will 
uninterruptedly,  thePaffions  of  the  Principle  in  which  he  lives,  if  they  may  be  • 
call'd  Faffions  3  he  fliall  alfo,  like  a  little  Child,  move  fimply  according  to  the  Di- 
lates of  his  Father's  Univerfal  perfeft  Will,  for  himfelf  and  his  own  Will  averted 
are  as  if  neither  had  ever  been  :  and  thus  according  to  the  Queflion,  what  remains 
after  this  World's  rime,  fuch  a  one  throughly  penetrateth,  the  Spirit  of  this  Man 
experiments  how  God  being  all  in  his  poor  little  all,  caufeth  all  other  Dominions 
to  ccafe  in  and  over  him,  and  he  breaths  the  holy  Air. 

p.  The  contrary  Properties  in  him  are  in  a  mcafure  fo  attoned  and  in  harmony, 
as  they  are  in  the  infinite  Abyfs  of  Almightinefs  ;  for  they  are  all  really  and  truly  ' 
in  him.  he  confining  of  them,  yet  all  is  but  one  Power,  bccaufe  the  Divine  Love 
in  the  Wifdom  hath  fwallow'd  them  all  up,  and  that  Love  is  foveraign  for  ever 
over  them.  And  though  thjs  be  moft  confpicuous  in  themortified  and  daily  dying 
Child  of  God,  wlio  hath  made  good  Progrefs  in  the  Regeneration-,  yet  is  it  in  fome 
degree  and  meafureintheChild  ofaDay  old,  craSpanlong;  for  thefe  have  pure 
(though  much  interrupted^  Breathings,  their  Love  may  be  very  Ardent,  as  the 
Love  of  Efpoufals,  though  often  and  varioufly  perverted  :  thefe  are  begun  to  enter 
into  the  new  World,  by  the  new  Way,,  in  the  new  Natm-e,  and  have  thence  by  In- 
tervals a  fair  Profped  into  what  cometh  after  this  World,  all  fuch  are  in  a  meafure- 
my  WitnefleSj  for  what  is  above  fpoken  in  Anfwer  to  the  Queftion. 

"10.  Now  inore  particularly  come  we  to  the  latter  part  of  the  Queftion,  (vix) 
IVhen  God  jhiH  he.  all  in  all^  when  the  Dominions  jhnli  aaje.  What  therefore  may  moil 
undeniibly  be  faid  on  this,  fiiall  be  drawn  from  the  Words  of  the  Holy  Ghoft  by  •  ^  ^^  j  -  j  a.s 
our  Apofile.  wherein  are  taught  us, .  tov'zs' 

_  I .  That  Chrift  having  raifed  himfelJFas  the  firft  Fruits,  raifeth  alfo  them  that  are     ,  * 
his  at  his  coming,    z.  That  he  Ihall  put.  down  all  Rule,  Authority,  and  Power,      ^' 
3.- That  then  is,  or  comech  the  End.    4.  That  then  the  Kingdom  lliall  be  delivered'     ,*     . 
up  tothe  Father,  and  God  Ihall  be  all  inall.    To  every  cf  which  a  few  words  in     ^' 
their  order.  ...  ^f.  ,       ',•  .    . 

I.  That  our  rifenChrift  iliall-  raife  all  his^  and  after,  all  others  at  his  fecond     (i  '^ 
coming  3  For, 

n.W9' 


icf^,  the  1 77  Theofophick^  Quefliom  Anfvpered. 

1 1.  We  ougbr  aflliredly  to  acknov/ierge  that  the  great  Work  fhall  once  be  Uni- 
verlitll.  .-cxromp-fli'dbv  ^e,'iov4<?'i- Aimishtirefs,  in  Railing,  Judging  and  Deter- 
mi"inef  the  i^a':eof  all  w.z?;''s '.offspring,  and  the  adlualdehvcring  up  the  Kingdom 
to  the  racher.  and  God  {hall  be  ali  in  aU.  and  that  all  f  •-'.^s  's  openly,  h!  era! Iv; really 
anaiir.iveria'.ly  aF  ui.  ation  Truth,  to  be  cor.ftflerl  •  etore  all  men:  ad  next 
ihal.i  be  ipoken  acci  rdmg  to  the  same  Method  (as  Dimonftrations  thereof)  the 
work  particularly  done  and  doing  ( ".'i^. )  in  the  Du'ine  meek  Spines  and  re- 
generated Souls  ct  aU  Gods  new  born  Children,  fro "i".  rhe  firfl  Koly  N3an  to  the 
lafttharlhallbe. 

12.  Now  that  Chrift  having  r;ufed  himfelf  as  the  fi  ft  Fruits,  fhall  alfo  raife 
them  that  are  his  at  his  coming,  is  ftich  an  immrvpable  Foujidation  Tru'h  ,  as 
neither  AthciOs  or  Apofta^e  Chriftians  (thofe  fal.en  ^tars)  nor  any  fallen  Angels, 
nor  all  of  th-.m  U.-ited  can  ever  relift  ,  but  it  is  an  Ev.wr.zl  Truth  to  the  Glory  of 
God,  the  Joy  of  all  his  in  their  Pil^rrrage,  and  matte  r  of  Divine  Contemplation 
and  Adoration  for  ever.  Read  and  Mediia  e  ai-i-r  g  many  otners,  i  Theff.  4. 14, 
ly,  &c  iCor.  1$.  zj.  Kev  204,  f,  6.  i  Cor  ly.  9,  4.  and  Review  the  134  and 
171  Anfwers. 

The  general        i  ?.  This  great  genera!  fecond  Refurreftion  is  alfo  done  and  demonftrated  by  the 
1Lefurre£iion    firft  Refurredton  ;  when  G  d  awakeiv  the  Sinner  bv  unl  >  ki-^g  the  iifpoken 
demonlirated   Grace,  and  makes  the  Word  a  Refiner's  Fire ,  and  as  a  Tirjfture  cranfmu  eih  the 
bj  tbefirfi.     Mafs,  and  leaveneth  the  Lumyv  en  the  ^oui  dies  to  the  old  a.-d  lives  to  the  re- 
newed Image,  by  the  Vi fits  of  tii'i  Virgin,  becomes  a  Virgin,  by  looking  on  Chrift 
comes  to  look  hke  him ;  the  -jottle  is  made  new  into  which  the  new  Wine  may 
now  be  intruded  ,  and  the  King  of  Glory  come-^  into  his  Temple,  his  new  made 
Vineyard  and -.iardcn  ,  and  imparts  himfelf .  his  Heart,  his  Whifpers  and  Coun- 
fels  when  the  Ear  is  opened   For  the  fake  of  the  Virgin  Image  thus  Begotten  fhall 
the  whole  M*  -,  be  cryftalliz'd  and  tinftured  with  folar  J'ower  at  the  Refurrcdion  i 
mean  time  no  Tongue  or  Pen  can  more  than  fmatter,  at  the  recital  of  the  lovc- 
infpired  Words  formed  at  every  of  the  Mafters  fweet  Vifits,  when  he  comes  to  feed 
this  Infant-birth  and  Sup  with  it- 

14.  rhe  Reafon  why  we  cannot  tell  it  when  we  come  out  from  the  Holy  Place, 
is,  becaufe  our  Aftral  Man  knows  not  of  what  Dignity  the  Gueft  is  that  comes  to 
the  inward  Man,  for  he  enters  farther,  and  our  Aftral  Manor  outward  Reafon  is 
as  a  Porter,  whofe  offi  e  being  at  the  Door,  hear  s  not  the  Holy  Treaty  held  with- 
in, in  the  Clofet,  and  wereit  he  could,  he  under  ^ands  no**  the  Language,  but  if  a 
loud  word  be  fpokcn,  which  hi  hears,  then  only  wie  i  t^ie  fenfual  Man  flcepeth, 
then  doth  he  either  tremble,  as  if  he  feared  to  bedifmift  his  office,  for  our  Rea- 
fon is  like  '?! 'io,  no  Judge  of  thcfe  Matters:  or  elfe  he  frames  Images  of  what 
he  as  it  were  o/er- hears.  And  if  a  Le'^ter  to  the  Virgin  be  intrufted  with  the  Aftral 
Mar.  (the  Porter)  he  only  reads  the  Superfcription.  but  fees  not  what  theinfide 
is,  he  thinks  it  all  as  the  outfide  with  ordmary  Ink,  but  within 'tis  all  golden  Let- 
ters mixt  with  Blood,  and  legible  in  the  dark  Night,  icr  the  Charaders  all  lliine 
arid  flame  5  and  none  can  read  them  but  thofe  who  (hare  in  the  firft  Refjrre- 
ftion,  for  the  olu  Eves  are  dim  ;  thefe  are  convinced,  and  fomewhat  more  or 
lefs  fee  how  the  fecond  Refurredlion  will  be ,  having  a  fenfible  lively  feeling  of 
the  fi:  ft  and  pafled  the  Danger  and  Power  of  the  fcco.id  Death.  See  the  8th  and 
lo'hVcrlesofthe  175  Anfwer. 
^j  \  ly   That  our  Lord  fhall  put  down  all  Ra/e,  Authority  and  Power  ^  this  is  meant 

1  Cor.  If.  24.  ^"^'^^  after  the  Refurredion,  wnen  he  ('as  the  Sun  in  bis  ftrength)  obfcures  not 
only  Glo.vrrms,  but  the  Candle  and  Torch  light :  Men  ihall  then  no  longer  abufe 
lawful  Power,  nor  acquire  la wleCs  Authority,  nor  violently  or  fubtilly  Uiurp  un- 
due Rule,  the  Hunter  and  his  Dp&s  ihall  no  longer  chafe  Lambs  as  if  they  were 

Foxes, 


The  177  theofophlck^  Quefiiohs  Anfwertd,  so 5 

Foxes,  but  the  tyrannous  Monarchs  and  the  wronged  Captives  ftand  on  the  fame 
leVcl  each  in  his  own  Principle :  and  the  Principles  are  as  ditferenc,  as  a  dark  Sul- 
phurous Fire  is  from  a  fwcet  Radiant  Luftre^  then  alfofliall  the  Evil  Angels,  whe- 
ther they  {hall  be  Seducers  of  Men,  or  other  fpiritual  Wickedneffes  in  High  Places, 
or  Rulers  ofthe  Darknels  as  God  of  this  World,  be  all  thruft  Out  j  for  he  is  come 
whofe  right  it  is,  both  by  Original  and  Purchased  Propriety. 

16.  This  great  general  Manifeitation  offebovah,  Chrift's  Natural  Soveraignty,  is 
alfo  done  and  demonftrated  in  the  whole  Creation ;  by  his  ficcing  among  the  Gods, 
turning  the  Heartof  the  Mighty  as  Water,  flopping  all  Mouths,  bowing  a  1  Knees, 
facing  above  the  Proud,  rcfcuing  the  Prey  from  the  Teech  of  the  fierceft,  feeding 
the  Hungry  and  Helplefs,  the  younjg  Lions  and  young  Ravens,  (howering  on  the 
parched  Wildemefs,  billing  the  raging  Deep,  opening  his  Bottles  in  their  Seafon, 
treafuring  his  Snow  and  Wmd,  and  marihalling  his  Hoft  of  Stars.  But  above  all 
it  is  demonftrable  in  his  Family,  who  not  only  have  ceafed  Hoftility  againft  nirti, 
but  taken  up  Arms  for  and  under  him,  out  of  weaknefs  are  ilrengthened  to  do, 
fuftcr,live;die  for  him,  and  in  him  j  their  Health  is  to  be  Love-fick  their  LifQ  to  die 
daily  3  he  is  their  Fear ,  Love ,  Hope,  Repofe ,  Strength,  Wildom,  Song,  their 
Springs  and  Treafuresarein  him  for  Time  and  Eternity,  their  four  Forms  are  at- 
toned  by  his  Light,  their  Difcordby  his  Unity  is  compofed,  his  Prefence  kills  their 
lofty  Thoughts,  it  alfo  makes  them  alive  to  him,  his  Fire  refineth  them,  they  are 
always  pro" rate  at  his  Feet,  mortified  and  mortifying  contmually.and  makes  them 
a  Living  Sacrifice  day  by  day,  till  Death  become  their  intimate  afTociate,  and  fafe 
retreat  trtfm  the  Storm.  Yetthefe  things  are  lb  fccretly  done  in  the  new  Heart, 
that  the  tieart  it  fe'f  can  better  conceive  it  than  the  Brain  j  but  how  can  the  Idea 
thereof  be  comprehended  by  us  who  are  comprehended  by  it?  When  we  would 
form  it  we  cannot,  for  we  (vi^)  our  new  Man  is  formed  by  it.  How  can  we 
cxprefsit,  feeing  we  arethe  Letters  by  which  it  exprefleth  it  fclf?  It  is  far  above 
the  Languages  got  at  Biibel ;  but  when  the  Spirits  of  the  Letters  (hall  be  reftored, 
the  renewed  Spirit  (hall  find  a  Tongue  to  be  a  Herauld  for  the  King  of  Kings,  put 
to  filence  all  contrary  difcording  founds,  and  Dethrone  all  other  Rule,  Authority 
and  Power  in  us,  Amen. 

3.  17.  That  then  is  (orcometh)  the  End  3  the  Judgment  being  ended,  the  f*,.) 
End  hath  found  the  Beginning,  ^  When  the  mx  Working  Days  of  the  Week  are 
ended,  Mafters  ufe  to  Reckon  with  their  Hirelings,  and  give  rhem  their  ^^  ages, 
then  followcth  the  Day  of  Reft.  When  the  fix  working  Properties  l:ave  wrought 
their  defigncd  end  in  any  Creature,  they  give  up  themfelves  into  the  fevenih 
wherein  to  reft  j  the  doing  whereof,  bringeth  the  End  into  the  Beginning,  when 
the  Wheat  is  in  the  Barn,  and  the  Tares  caft  aw^ay,  the  Harveft  is  ended. 

18.  A  few  words  are  ofFer'd  to  be  confidcr'd  concerning  the  End-     i.  Whether      H.  i. 
the  Elements  Jhall  be  dijfolvcd  at  the  inliant  of  the  Rt  urreSiion,  or  not  renuin  till  the 
tompleatEndof  the  judgment  Day  }     Anjw.  It  may  feem  otherwifej  torr!evmuft      ^. 
as  Confervatories  be  opened  J  that  is,  the  Earth,  vi^.  Hell  or  tie  Grave  mti'^  de- 
liver up  the  Dead  whicn  fliall  be  therein ;  or  how  elle  fliall  tl^e  Migvoiv  men  :a..  to 
the  Rocks  to  cover  them,  alfo  €he  ea  deliver  the  Dead  corjle-  v  ed  thei •  '<■..  thr  Air 
the  words  it  treafur'd  in  It.     2.  Whether  iheEtemertintaynotr  mxlh^  andyi   .deSun^      o,  2, 
Moon  and  Stars  be refolved  into  their  JEtber  ?     Anfw.  As  there  -; as  Li^ht  -h"  ■.  rce      ^, 
firft  days  of  the  Creation,  out-fp^^ken  by  the  Word  which  u^s  as  a  diiner:>t.  ■  ;  ighr, 
before  the  coUefting  the  fame  into  the  Sun,  Moon  and  Stars :  fo  may     '  c       izd 
Light  pafs  back  into  the  difperfed  Light,  to  form  that  one  Great  Lay,  which  is  not 
to  admit  of  Revolutions  of  N:ght  and  Day,  but  only  tae  Day  and  Night  of  the 
t^vo  Incomprehenfible  Principles  j  which  may  be  both  in  one  place  at  one  time 
without  juftling  one  the  Other ^nd  bcthjefullEndof  iJpccifickand  revolved  Time, 

ma-/ 


•.io5  TheiyytheofophlcliQueflionsAKfipered. 

may  be  at  the  Commencement  or  Morning  of  that  Day,  and  the  full  entringon 
Eternity  not  be  till  the  Knd  or  Evening  ot  that  Day,  when  the  Judge  fhall  give  to 
each  World  the  Inhatntants  thercv-jf,  as  their  Magick  Wills  have  leverally  tin(5tured 
and  formed  them  thereunto :  whether  of  the  Day, Love  and  Purity ,or  of  Biacknefs, 
Wrath  and  Abominations :  And  this  is  the  abfolute  Period  of  the  Genus  and  Thing 
which  \vc  call  Time. 
End  of  Time      19.  The  End  of  Tirnetnay  be  dsmonftiated  in  the  regenerated  Children,  thus  i 
^smonjirated   When  the  Holy  Fire  of  God  on  the  Altar  in  the  Soul,  hath  feparated  the  Earthy 
I.  '   partfromthencwMan,  fothatby  refi^^nationof  the  Will,  the  Love- flame  is  railed 

up,  the  Spirit  oF  that  Mm  entreth  into  God,  and  in  a  meafure  into  fuch  reft  as 
ends  the  multiplicity,  and  pofleflech  the  Eternal  Unity  j  for  his  earthy,  fait,  cor- 
rupt Sulphur,  and  Mortal  Mercury  is  changeable  into  the  Saline  Property,  Para- 
difical  FJelh  or  Sulphur  and  Spiritual  Mei  cury ,  by  the  Holy  Tindure  whereof  in 
this  Separation  the  renewed  Image  becomes  capable.  And  if  the  inward  new 
Man  be  enabled  to  prefs  forward ,  it  may  in  this  very  moft  lecret  Path  attain  the 
Refurreclion  from  the  Dead  in  the  outward  Man,  and  be  tranflated  into  the  Life 
of  Enoch,  Thus  alfo  we  fee  that  Antimony  calcin'd  by  the  folar  Rays  through 
Burning  GlafTcs,  may  bock  be  augmented  to  almoft  half  in  weight,  and  alfo 
changed  from  a  flrong,  rank,  great  Poifon  to  a  vigorous  Balfam  and  potent  For- 
tifier cf  decaying  Nature,  flic  wing  us  how  the  Mutations  of  time  ccafe,  and  how 
to  enter  into  a  fixt  ferene  Eternity. 
Eni  of  Time  ^^'  The  End  of  Time  may  be  alfo  demonftrated  in  the  Sons  of  Perdition  thu?  j 
dmonlratei  That  after  all  Warnings.  Judgments  and  Convldions  they  have  met  with,  they  fi- 
2.      '  nally  fix  in  Enmity,  aqt^^are^Imagcd  into  a  private  perverfe  W'ill,  the  Circumfe- 

rential Applicatiotis  are  retlrJined  by  the  Central  Fire,  which  alfo  flops  up  the 
Fountain  of  pure,  meeJc  Water,  and  clouds  the  Divine  folar  Influences  of  Light, 
and  therefore  receive  noincreafc,  as  was  faid  of  Antimony,  but  are  fubjededto 
a  perpetuated  Vanitv  j  nor  can  fuch  be  renewed  but  are  obdurated,they  are  not  like 
Antimony  tranfmuted  from  Poifon  to  a  fublinuted  Cordial ,  but  recede  more 
fiercely  into  the  endlefs  Anguilhes,  as  Evaporation  by  Heat  makes  cold  Poifon 
the  more  deadly,^  here  alfo  the,Tirnes  of  fucceifive  Good  and  Evil,  ftrife  of  Flelli 
.  and  Spirit,  P«.efolves  and  Doubts  are ceafed,  andthefeMenare  become  Senfua]  in 
the  moft  outward  part,  ftubborn  and  obflinate  in  the  Aftral,  which  fhould  be  the 
rational  part,  and  furious,  haughty,  falfe  and  filthy  in  the  Will  of  the  Eternal 
Man.  So  in  the  m»oft  outward  fenfitive  part  are  meer  Animals,  in  the  rational 
part  ftubborn,  befotted  Fools,  and  in  the  Immortal  Souls,  Devils  5  and  all  fixt  fo, 
that  if  the  Divine  Sun  fliould  gracioufly  lliine  on  him,  he  would  but  as  a  filthy  heap 
of  Hor.e-dung,  or  a  {linking  watry  Ditch,  generate  the  greater  and  more  dangerous 
venomous,  loathfomerepcils  continually. 
f.\  11.  That  then  the  Kingdom  (hall  be  delivered  up  to  the  Father,  and  God  fliall 

^  be  all  in  all.  The  Lord's  Prayer  Eftablifliechall  tiie  parts  of  it  with  this  word,  for 
thine  if  the  Kjngiom^  the  Power,  andtbe  Glory  for  eva  :  of  him  and  from  him  are  all 
things,  and  therefore  alfo  all  things  are  for  him  5  they  are  the  Mariifeftation  of 
his  Power,  and  of  his  Love."  Infinite  Power  were  Defeftive  without  Infinite 
Wi;dom,aUb  Infinite  Wifdom  were  i!np:)tent  without  Infinite  Power ;  agun,Infi- 
nite  PoWcr;and  Infinite  Wirdom  were  infinitely  Dreadful  without  Infinite  Good- 
■  nefsibut  all  three  ti.iited,  is  infinitely  fufficient  to  fupport  the  weakeft  of  the  Lord  s 
little  ones  and  blow  to  atoms  the  higbertjvafteft  Pu^fTince  of  the  Princes  of  the  dark 
World  (the  God  of  this  World  j  and  hold  them  fnut  up  for  ever.  ,    J  ,. 

'fchn  17  6.         ^''  The  Lord  fefus  faith  in  his  Prayer  concerni.ig  his,  to  his  Father,  thine  they 
^  '     W(;re,4rrf  f/>0M^4vf^fkm»je;  but  that  Grand  Adm:nif}rationmuftbefuch._  as  Jf  It 

were  faid  by  the  Lord,  Mine  they  are,  anil  givhhmb  uii  to  thee  \  where  lies  a'My- 


The  177  theofophick,  Queflions  Anfwered,  207 

fery  not  obvious  to  any  but  the  enlightened  Mind,  which  fhall  b*  fpoken  in  a 
limple  familiar  way.  Confider  ccmTion  Fire  it  is  not  Light,  no  more  than  a 
Rofe  is  a  Tree,  or  the  Rooc  of  a  Lhly  is  the  Flower  :  Tho*  by  the  way  we  may 
digrel^,  to  obfervc  that  an  EiTiinent  Pen,  endeavours  by  many  (in  their  ki^id  in- 
genious) Arguments  to  prove  Light  to  be  Fire  in  a  lefs  degree  3  but  granting  the 
vigour  of  the  Fire  to  be  m  the  Light,  or  by  the  affluence  of  the  Air  to  be  the  en- 
kindler  of  the  Light,  yet  will  l^^ot  follow  that  the  Light  is  Fire,  un'efs  tha  whole 
Dcepis  therefore  the  Sun,  hecaufc  the  Sun's  vigour  enlivens  it:  For,  grant  That 
Author's  Arguments  to  arrive  at  what  he  levels  them,  the  diftind  Properties  will 
refultinto  a  Chaos,  whofe  various  Vertues  mutually  produce,  confubfrantiace, 
figure  and  cohabit  each  the  other,  ytt  the  one  no  more  the  other  than  Heat  is 
Cold  or  Ligh*"  is  Darknsfs.  It  would  alfo  confound  the  Son  with  the  Father,  and 
thofe  two  to  be  only  terms  convertible,  a  thing  fo  far  from  truth  as  not  to  be 
cfteemed  only  fhort  of  it,  but  rather  dianetricallyoppofitetoit:  But  pafling  by  _  ^ 

this,  corfidcr  we  (  as  was  faid  )  common  Fire,  that  hath  an  attraftive,  hungry  ^At  Chrifi  s 
fiercenels  in  it  like  that  in  a  heated  Stone,and  that  fiercenefs  muft  be  perpetuated,  delivering  up 
if  theLig^t  be  not  generated  by  it^  but  is  the  Fire  of  Hell ;  but  when  the  Light  the  J^ingdom 
begotten  by  it  (as  from  a  Fountain)  is  refigned  unto  it,  and  ihineth  in  it,  then  *. 
and  there  is  the  meek  Vertue  united  with  the  ftrong  might  of  the  Fire,  thereby 
turning  all  into  a  Majeftick  fplendor,  fo  bringing  the  Copy  as  a  fit  due  confor- 
mity to  the  Original ;  becaufe  the  alone  perfeflion  of  the  multiplicity  is  its  arri- 
ving at  the  Unity. 

z  3.  Now  come  we  to  the  lafl  [and  God  (ball  be  all  in  all]  here  may  be  taken  a  if,) 
proipeft  oftheHoly  of  Holies.  An  Angel's  Royal  Hand  were  well  employed  m 
drawing  thefe  Lines  and  Mcafures,  but  then  ftill  it  muft  be  with  a  Reed,  and  the 
Computation  muft  fuit  with  the  Cubit  of  a  Man,  the  Language  alfo  muft  be 
fiammering,  wretched,  and  as  it  were  foolifh ;  elfe  it  defcends  not  to  the  fallen 
Human  Underftanding.  And  as  none  knows  the  things  of  a  man  but  the  Human 
Underftanding  Spirit  5  fonone  thofe  of  God  but  the  Holy  Spirit  of  God.  What  is 
vile  duft  to  penetrate  this  ?  Woe  to  us  that  we  are  of  unclean  Lips,  and  vain  in  our 
imagination. 

24.  Truth  tells  us  that  our  Omnipotent  God  hath' three  Delights  ;  (vii.)  i.  In  Prov.  2.^9* 
his  Son,  in  whom  is  his  delight.    2.    In  the  Excellent  made  fo  by  his  Son.  Ifa.^z.i. 
3.  In  Exercifing  Mercy.    The  two  laft  j  ('i//^.^  the  Excellent  and  Exercifing  of  Pfal.  16.^* 
Mercy  dwell  in  the  Son  as  in  their  Ocean,  Centre  or  Fountain,  and  iflue  through  Micxh  7, li' 
him  as  Sap  through  a  Tree,  and  That  Tree  grows  in  our  Impotent  Humanity. 

Now  ('after  the  delivering  up  the  Kingdom  to  the  Father  j  God's  becoming  all  in 
all,  is  the  uniting  all  thele  three  Delights  to  the  Almighty  Power- World,  where 
the  Joy  is  incomprehensible,  and  the  Increafe  of  it  Endlefs  and  Infinite  j  for  then 
Almightinefs  of  Strength  and  Wifdom  hath  replenifht  it  felf  with  Almightinefs  of 
Love  and  Goodnefs,  the  Unity  hath  reaftiimed  the  Multiplicity  5  What  wOrds  may 
cxprefs  This  moft  Holy  Dominion  ? 

25.  Canitbepourtrayedby  thejoyof  a  tender-hearted  Parent,  all  whofe  dear 
Children  having  been  miferably  captiv'd  by  a  barbarous  malicious  Enemy,  are 
by  the  prudent  Conduft,  and  profperous  Atchievement  of  their  eldeft  Brother 
complcatly  refcued  ?  May  it  be  apprehended  by  the  Joy  of  the  Harveft,  when  the 
loaden  Sheaves  crowning  the  Fields,  do  fcafonably  enrich  the  Barns  and  Granaries : 
Or  of  the  Vintage,  when  the  bowed  Branches  dropping  into  the  Prefs  overflow  it : 
Or  by  the  loft  Son,  the  loft  Groat,  the  loft  Sheep,  the  Joy  of  the  Bridegroom  over 
the  Bride  5  all  which  are  faint  relcmblances  and  dim  Ihadows  of  the  Delight  of 
the  Eternal  Father.  Alfo  what  is  the  C>ontent  of  an  Earthly  Monarch,  whofe  Vi- 
ftorious  Arms  fubjc<ft  his  Enemies,  and  his  feafonable  Succours  fecurc  his  Friends: 

D  d  What 


2,o8  l%e  rjj  Theofophick^Oueflions  Anjwered, 

What  is  the  Triumph  of  the  Sun  in  the  Firmament,  when  his  Spicy  Beams  revive 
the  Face  of  Nature  grown  pa'e  by  his  long  ablcnce,  and  call  upafmiiing  Spring  ? 
Thele  are  weak  figures,  and  dark  fimiles  of  the  Dfclight  of  the  Sun  ofRighteouf- 
nefs.  And  what  is  the  fweet  Satisfadtion  the  tender  Mother  hath  by  feeing  all  her 
dear  Babes  for  whom  flie  travell'd,  to  whom  {he  had  drawn  out  her  Breafts,  over 
whom  Ihe  had  ong  unweariedly  watcht  and  cared,  of  whom  flie  hid  been  a  com- 
pafTona'-e  Com!"ort  and  AfTiftant  in  their  FrowardFits-  various  Anguiflies,  Sick- 
nefTss  and  Hazards,  as  fo  many  Deaths,  at  lad  all  thriven  to  perfe<fl  ftature  of 
Body,  excellent  Endowments  of  Mind,  exact ,  chearful  Ducifulnefs  to  their  Fa- 
ther, and  by  '^im  all  advanced  to  wear  Crowns  ?  By  this  may  be,  tho'  obfcurely, 
repreienred,  the  Delight  of  God's  Holy  Spirit.  Laflly  j  What  was  the  Joy  of  the 
lately  opprefTe.-;  Tribes,  when  delivered  at  the  Red  Sea,  and  occafion'd  the  Song  of 
Mofes  }  What  was  alfo  their  Joy  when  God  turned  back  the  Captivity  ofsion  from 
the  Chaliexn,  when  they  were  as  men  in  a  dream ;  and  what  the  Joy  of  them, 
who  having  wafhed  their  Gavments  in  the  Blood  of  the  Lamb,  and  had  been 
brought  out  of  Fiery  Tryals,  do  come  to  receive  their  White  Robes  and  Palms? 
by  which  may  b^feen  the  Joy  of  the  Redeemed  of  the  Lord  in  that  Holy  of  Holy 
days.  Tki^sarc  the^  fublimelt  Affairs  offered  in  a  moft  familiar  homely  manner, 
with  a  low  voice,  and  flat  ftyle,  for  io  theWifdom  of  God  defcends,  and  delights 
tocloathit  lelfj  wliile  Man's  Wifdom  would  flourifhin  enticing  words  puft  up 
with  empty  founds. 

Obj.  25,  Butfome  by  way  of  oppofitionmayfay,  that  God  ever  was,  is,  and 
fhall  all  be  in  all ;  as  it  is  wri:ten,Of  him,  for  him  and  through  him  arc  all  things  j 
and  in  him  wc  Hve,move,  and  have  our  Being. 

Anf.  A  confu fed  knowledge  of  things  doth  but  little  difference  men  from  Brute 
Creatures.  Let  us  therefore  fummarily  remembec  what  difperfedly  in  the  An- 
fwers  foregoing,  and  the  blefTcd  Jacob  Behmer.s  Writings,  is  large  and  clear ;  vip 
That  the  gracious  Creator  fpake  the  Paradifical  or  Angelical  World  out  of  himfclf, 
according  to  every  Property  of  the  Eternal  Nature,  and  according  to  the  holy 
fecond  Principle,  which  till  there  was  a  rent,  by  the  receding  of  Lucifer  into  the 
by-path  of  his  private  Self-will,  the  whole  remained  an  cxaft  Image  and  true 
Copy  of  the  Original,  where  the  Name  of  God  was  perfectly  fpoken,  and  God 
was  all  in  all- 

27.  And  out  of,  and  as  an  Image  of  the  Paradifical  Principle,  and  with  the  Pro- 
perties of  the  Power- World,  did  God  fpeak  forth  the  Af^ral- World  an  Image 
of  both  Inward- Worlds,  which  as  a  Child  of  the  other  two  had  (as  the  Children 
of  Men  have)  a  Centre  of  its  own  ;  and  tho'  it  wsre  a  Copy  of  the  Inward- 
Worlds,  yet  was  another  a  third  Principle  ifTuing  into  the  multiplicity,  and  as  far 
as  ic  fo  remaineth,  God  is  all  in  all  in  it  alfo. 

28.  In  and  over  this  Principle  Lw//er"s  Throne  had  Jurifdiiftion  fubftituted  by 
the  Son  of  God  himfelf,  till  on  Lucifer's  Hcrefie  he  bicanie  uncapable  to  derive 
Power  from  the  Holy  World,  but  introduced  Anarchy  in  the  Principle  over  which 
he  was  to  l^ule  according  to  Divine  Order ;  thence  all  faces  of  his  Legions  and 
This  very  Deep,  gathered  Blacknefs,  and  the  Deep  tumbled  into  aChacs:  Here 
then  God.  as  He  is  Purity,  Holinefs  and  Goodnefs,  was  not  all  in  aU,  but  they 
were  now  captiv'd  in  him  as  he  is  the  Ocean  of  all  Might  and  Power,  the  Abyfs 
of  the  firfl  Principle,  according  to  which  He  is  called  a^  Jealous  God,  and  Con- 
fuming  Fire;  and  thus  is  He  in  That  Profane  Dark  World.  But  God  is  all  in  all 
inthe  Holy  World  and  Creatures,  as  far  as  they  are  Holy  in  his  gracious  majcftick 
Light  and  Goodnefs,  the  thing  in  this  Queftion  intended. 

29.  And  now  that  the  whole  Deep  (^bcing  God's  inoftenfive  Creature)  was  im- 
pos'd  on,  fufl*ering  the  fad  Eifcifts  of  the  Rebellion  of  the  Apoftate  Angels  3  it 

picas'd 


the  i']^  theofophick^Quefiions  Anfvpered,  top 

pleas'd  the  God  of  Grace  (whofe  Angel  pitied  Bxlxims  Afe,  and  who  made  merci- 
ful mention  of  the  very  Cattle  inHimveh)  to  ranfom  this  great  fpace,  that  as  it 
had  been  the  Tragical  Stage  of  the  Impure  Spirits,  it  might,  by  introdu(flion  of 
Light,  be  the  Theatre  of  Mercy  and  Goodncfs-  Then  was  the  New  (  which  Men 
call'd  the  Old)  World  founded,  or  a  New  Principle  revealed  j  fuch  a  one,  that  as 
the  Evil  ones  having  profanely  left  their  Habitation  3  (v/^  )  the  Holy  fecond  Priti- 
ciple  J  To  were  they  in  a  great  meafure  excluded  This  New  one ;  the  Light  of  thft 
Outward  Sun  being  «o  advantage,  but  rather  oppofing  them ;  and  the  Moofi, 
tho'  but  a  Looking-  glafs  refleftirg  the  Suti's  Light,  not  ferving,  but  rather  thwart- 
ing them;  for  no  Light  fits  them  better  than  that  of  the  Lightening,  from  the 
aftomlTiment  that  comes  v/ith  it. 

50.  And  whereas  the  Out-World  was  like  a  Beat  built  of  the  pieces  c-f  a  wrack- 
ed Ship,  and  that  it  was  formed  of  the  Properties  which  Lucifer  had, divided  j 
therefore  were  the  fiercenefs  o^Mars,  the  firong  Bands  of  Saturn^thc  fly  quality  of 
Mercury,  figured  diftindly,  and  not  harmorioufly,  in  the  cruel  and  other  Crea- 
tures of  this  World,  at  enmity  with  the  noble  Jupiter,  amiable  Fenui,  and  royal 
Sol.  Seeing  now  alto  here  was  an  empty  Throne,  whereof  Lucifer  was  as  un- 
capableas  of  ThatEfiate  which  he  had  not  kept,  then  did  God  create  a  Prince 
who  might  Image  the  Trinity,  His  Soul  having  the  Properties  of  the  firft  Principle, 
His  Divine  Spirit  the  Holy  fecond,  His  Royal  Tranfparent  Body  (capable  of  Eter- 
nity) figuring  the  third ;  in  This  Noble  Perlbn,  while  he  fo  flood,  w  as  Power  and 
Suitablenefs  to  fit  in  the  Throne  of  the  third  Principle  3  for  in  him  was  God  (whom 
he  compleatly  Imaged)  all  in  all. 

31.  But  when  This  Prince  divorc't  the  Pure  Virgin  of  Divinft  Lov*,  atid  dege- 
nerated intoBeftial  luft,  God  his  Creator  was  no  longer  all  in  all  in  him,  but  he 
was  a  Mock-God  to  himfelf,  a  Captive  to  his  own  Luft  and  Tyrannous  Self-will : 
So  that  his  dear  Virgin  could  no  longer  trull  her  felf  with  him,  but  he  died  as  t(i 
her,  and  fhe  withdrew  her  pure  M&dedy  into  her  own  Heaven,  leaving  his  Soul 
among  the  Murtherers  fwhereofC^/H  was  afraid)  like  to  thefiate  of  the  Out-cail 
Legions,  and  his  Body  like  the  dark  confufed  Deep  before  the  Almighty  call'd  fOr 
Light  3  where  was  now  the  Holy  Image  wherein  God  is  all  in  all  ? 

C^.*  32.  Eut  is  not  God  all  in  all  in  His  Converted  Children  here,  of  whom  it  is 
faid,  He  that  i{  borncfGodfrmeihrct?    And  ai  many  as  be  perfe&y   (v/'t  )  meaning  ^  ?o/;«'j.^. 
them,  bi  thui  minied.    Again^  He  huth  perfsSlei  for  ever  tbtm  that  are  farcified  5  and  Pbil.  3.  i  j, 
is  not  God  all  in  all  in  fuch?  Heb.  10. 14. 

A.  Well  were  it  for  us  if  it  wcr^  fo,  but  our  too  high  thoughts  keeps  us 
dwarfy .  ?nd  greatly  aggravates  our  wretchedncfs,  proceeding  very  much  from 
our  ignorance  of  that  State  we  fell  from,  of  which  Treats  the  4jth  Anfwer, 
8  and  9  verfes,  and  the  ^  z  Anfwer  thrc.uphout  3  and  how  miferable  Man's  Fall 
made  him,  is  traced  in  the  72  Anfwer  hi  all  the  8  verfes  of  it.  The  dividing  of 
the  Tmdures  into  c'iflinfl  Male  and  Female,  is  an  Evil,  men  are  willingly  ignorant 
of  3  where  began  rhe  difmal  breach,  whence  Pavid  as  a  Prophet  lamenteth  hi$  pfjl,  yr.  5-; 
Extradlion  ;  (vi-(.)  I  vOii  fhspsn  in  iniquity^  and  in  fin  did  my  Mother  cotceive  me  3 
that  alfo  is  fignified  by  our  Apoftle  3  (  w^J  There  k  neither  Mile  nor  Female,  but  Gal.  3. 18. 
Chriji  fi  atiinall. 

33.  The  prefefttSfateofGod's  Holy  Ones,  fubjeds  them  in  a  great  degree  to 
the  prevailing  hot  fury  and  wrath  of  the  fi;ft  Principle  3  artd  the  fleecing,  waver- 
ing, arfibiguous  unflfadinefs  of  the  third,  againft  both  of  v/hich  is  the  Apoftle  s 
caution  3  (vii)  I  mil  tbertfore  tbat  men  pray  every  inhere,  lifting  up  holy  hand);  wit'h- 
f'ut  verith  and  doubtir.g^  that  is,  without  the  predomirancy  of  either  firf!  or  third, 
but  in  the  Refignatiort,  Love,  Meektiefs  and  Faith  of  the  pure  fecond  Princij^le. 
ThuSj  as  this  World  is  a  part  of  as,  the  Gcd  of  this  World  hath  a  party  in  us,  wl.ich 

Dd  2  entails 


2IO  The  ij"]  ThllofophickQueftions  Anfwered, 

entails  on  Adam's  Pofterity  vaft  loads  of  forrow,  mifery,  vexation  and  woe  i  for- 
fo  far  are  we  wandered  from  the  Holy  Powers,  and  Magically  formed)  and  de- 
generated into  fo  corrupt  a  Bcftial  Body,  that  the  awakened  Soul  finds  her  felf 
not  only  unequally,  but  finfully  and  fhamefuHy  yoked  to  a  ftrange  deformed 
filthy  Companion,  inftead  of  the  pure  Paradifical  Virgin  Image  capaWe  of  Eter- 
nity, bearing  only  the  figure,  but  that  we  loft  was  to  have  been  the  Ruler  over, 
and  Epitome  of  the  Out- worlds  and  was  inverted  with  Dominion  of  the  Works 
of  God,  and  all  this  to  that  degree  of  wretchednefs,  That  to  be  prefent  in  this 

iCor.s.^'     vile  Body,  is  to  be  abfent  from  the  Lord.    And  that  through  much  tribulation 

AS.  14. 12,    we  muft  enter  into  the  Kingdom  of  God. 

34.  Hence  is  it  that  the  Wife  man  tells  us,  Wifdom  and  Sorrow  joyntly  grow 
up  j  for  he  that  encreafeth  Wifdom,  encreafeth  Sorrow.  So  that  Heman,  who 
was  wife  to  a  Proverb,  that  it  was  faid  of  Solomon,  He  was  wifer  than  Htman.. 
This  Heman,  the  Pen-man  of  the  88  Pfalm,  (hews  his  frame  to  be  compofed  of 
mournful  parts,  and  that  Pfalm  as  the  Glafs,  Door  or  I/Tue  of  him,  is  as  the 
Epitome  of  unexpreflible  grief,  as  a  night  mantled  over  from  any  the  Icaft  glimpfe 
of  day.  It  is  ignorance,  ftupidity  or  madnefs  that  tranfports  men  in  the  Vale  of 
Tears  into  wanton  flcflily  merriments  j  for  this  is  the  time  of  budding,  and  cx- 
tendeth  but  to  green  fruit,  wherein  the  bitter,  four,  undigellcd  Properties  pre- 
vent by  their  crudity  the  Solar  Influence.  And  left  we  deceive  our  felves,  we 
ought  to  know  this  is  the  watry  Seed-time,  the  place  of  the  Childrens  being  in 
the  birth,  of  working  with  fear  and  trembling,  fighting,  wreftling,  watching,  of 
receiving  many  a  wound  and  difcouragement,  of  fuffering  reproach,  many  re- 
lu(5tances  upon  the  rallying  and  re- enforcing  of  our  domeftick  Enemies,  who 
(impudently  almoft  continually)  return  upon  us  our  old  Habits.  The  Evil  One  is 
alio  ready  to  imbitter  our  way,  double  our  crofles,  aggravate  our  fcandals,  per- 
vert our  purpofes,  and  make  much  forrowful,  if  not  (hameful  work  for  Repen- 
tance. So  that  the  Pilgrim  who  is  in  real  earneftnefs,  had  need  to  pray  without 
ceafing,  bear  his  Lord's  Crofs,  xhoin  anxiety  of  his  own  Soul,  live  the  life  of 
humble  Patience  in  pafling  through  this  fo  Thorny  a  path  in  our  comfortlefs 
Defert,  befet  withfnares,  pollutions  and  deaths  3  alfo  to  bear  with  the  infirmities 
of  others,  to  fliun  Evil  Influences  from  them  ;  and  that  the  Love  of  our  dear 
God  may  fink  the  price  of  our  own  Repute,  our  defire  of  Eafe,  and  of  our  whole 
felf,  that  God,  and  only  God  may  be  at  laft  our  all  in  all  in  us  and  over  us,  which 
the  God  of  Grace  and  Infinite  Compaffions  aftift  us  in  unto  the  end. 

Q:  1 7  J.  ffhat  will  the  Holy  or  Saints,  and  IXimned  each  of  them  do  and  leave  undone  ? 

A.  I.  Thehkffed^acob  Be/;we»'s  Anfwer  of  the  52  Queflion  of  the  40  Que. 
ftions  of  the  Soul,  flieweth  the  condition  and  glory  of  Souls  in  the  Life  to  come, 
and  theAnfwerof  the  34th  of  thofe  Queftions,  telieth  the  miferable,  horrible 
Eftate  of  the  Damned.  The  Anfwer  of  the  1 67  of  thefe  Queftions,  treats  of  what 
concerns  the  Holy  Ones,  and  the  i(?8this  of  the  Wicked,  as  is  aUbthe  ^th  verfe 
of  the  166.  On  this  Subjed  review  the  170  Anfwer. 

2.  Yet  without  reciting  the  Reviews,  fomething  muft  be  added ;  That  the  Holy 
Ones  being  gathered  into  the  Unity,  do  the  work  of  the  one  in  their  various  mea- 
furcsi  and  having  one  Will  with  the  Eternal  One,  have  a  proportion  of  the  Wif- 
dom and  Power  of  the  one,  and  in  That  Wifdom  and  Power  can  enter  into  the 
Variety;  and  as  the  Variety  is  part  of  the  Infinity,  they  have  a  creaturcly  profpeft 
and  open  door  into  the  Infinity. 

3.  And  for  as  much  as  they  are  the  Image  of  all  the  Principles,  and  an  exquifite 
ccunpofitipnofallthc  Properties,  therefore  when  the  Refignatioq  of  their  Will 

m 


the  177  theofophick^Queflions  Anfwered.  211 

ia  Jefus  Chrift  tranflates  them  into  the  Kingdom  of  God,  what  can  then  with" 
hold  it  felf  from  them,  but  that  all  the  Prcpsrties  fhould  operate  triumphantlF 
in  them?  Only  this  is  their  limit,  that  as  their  Life  is  the  Holy  Kingdom,  they  can 
skill  nothing  but  the  Works  of  the  Principle  wherein  the  Holy  Kingdom  flandeth, 
butyetarecomprehenfive  ofall  the  Principles  in  the  manner  of  Creature-com- 
prchenfion,  according  as  when  the  Three  in  One  was  the  profound  Harmony  be- 
fore the  fpeaking  forth  of  the  Multiplicity  j  but  they  cannot  fee  into,  much  lels 
Image  in  themfelves  the  feparate,  impure,  divided  Properties  j  as  neither  can  the 
Outward  Sun  fee  Darknefs,  tho'theEye  thereof  go  into  every  Country,  becauf* 
where  ever  it  looks,  the  Darknefs  difappcars,  fo  that  in  the  Light  the  Image  of 
Darknefs  cannot  be  imprclTed,  tho'  the  Light  can  imprefs  its  Image  on  the  Dark- 
nefs, and  fhine  in  it. 

4.  And  feeing  the  General  AfTembly  of  the  Lord  Jefus  ChrifJ  the  firft  born,  hath 
,the  Power,  Wifdom  and  Love  of  the  firft-born  in  an  Eternal  Community,  as  the 
Natural  Body  hath  the  Animal, Vital,and  Nutritive  Spirits  in  an  intire  Community, 
what  then  can  be  too  myfterious  for  them  to  contemplate?  for  in  themfelves 
is  the  Echo  or  Pulfe  beating  of  every  thing,  World  and  Exiftence;  they  can  there- 
fore at  once  (as  it  were  j  diffed  every  thing  j  and  what  can  be  too  ftrong  for  them 
to  fway  who  are  in  Jefus  Chrift  complcatly  furnifht  with  ability  for  working  the 
works  of  God,  which  is  the  higheft  Good  the  moft  excellent  Creature  is  capable 
to  do  or  to  will. 

5«  Now  to  tell  what  the  Damned  do  and  leave  undone,  is  unfolded  by  know- 
ing, I.  The  Principle  in  which  they  are  comprehended.  2.  Themfelves.  3.  By- 
knowing  and  confidering  God.  (  i.)  The  Prindple  they  are  fhut  up  in  is  the  fir^, 
the  ftrong  might  of  the  dark  Abyfs,  confifting  of  the  fiercenefs  of  the  four  An- 
guillies,  they  are  everlaftingly  under  thofe  Adamantine  Chains,  and  muft  needs 
leave  undone  thofe  things  which  are  out  of  the  reach  of  that  Chain.  And  it  ma/ 
be  underftood  thus  3  there  are  Lands  and  Seas  near  both  Poles  where  the  extre- 
mity of  condenfed  cold  arrefts  the  Seas,  and  they  are  an  Icy  Rock,  and  the  Lands 
and  Mountains  are  bound  by  Stone-cleaving  Frofts,  and  under  a  Region  of  5now^ 
fo  that  Sea  and  Land  are  in  a  fixt  Barren  inadivity,  and  while  continued  darknefs 
dwells  on  it,  the  Principle  of  the  dark  Abyfs  (  as  fcver'd  from  the  other  Princi- 
ples )  is  in  part  figur'd  by  it. 

6.  (2.)  By  confidering  the  Damned  themfelves,  they  are  as  utterly  unable  to 
enkindle  the  leaft  glance  of  Divine  Light  in  them  as  the  Icy  Seas  and  Mountains  of 
dark  Froft  are  to  create  to  themfelves  another  Sun,  and  Fruftific  to  the  produdi- 
on  of  the  Rich  Vertues  and  Ornaments  of  Eden  the  Garden  of  God. 

7.  (?.)  By  confidering  the  Holy  God  from  whom  ( as  heis  the  Infinite  Good-  f  ^  s, 
reis,  the  One  Gracious  Will  and  Abyfs  of  Love  )  tkey  have  rent  themfelves,  and 
become  dead  to  his  Divine  Life,  and  at  the  fame  inftant  are  become  alive  to  his 
Wrath;  As  one  awaking  to  rage  and  fury  dies  to  patience  and  mecknefs,  hereby 
they  become  a  fweet  favour  to  the  hunger  of  that  anger  J  as  it  is  written  upon 
the  wicked  it  fliall  Rain  Snares,  Fire,  Brimftone,  and  an  horrible  Tempeft,  for 

.  the  Righteous  God  loveth  Righteoufnefs.  The  rife,  progrefs  and  perpetuity  of  the 
fiercenefs  of  Gods  Wrath,  tho'  an  Eternal  Principle,  is  yet  Gods  ftrange  Work, 
and  '\s  their  only  Work,  wholly  their  US&  tho*  a  dying  one,  their  Centre  and  home 
tho*  a  horrid  one. 

8.  Allchey  think  is  confufion  and  diftradlingAnguiflij  all  they  do  is  the  out- 
ward Expreflions  of  their  inward  fierce  Imprcflions,  they  are  refifting  the  Infinite 
Power  ofOmtiipotence,  and  in  their  nxt  Enmir/  againft  the  Gracious,  Moly  Love 
of  God  are  united  and  become  one  with  the  Devils  in  the  Principle  of  Gods  de- 
vouring Fire  and  confuming  i^icrcenefs ;  As  Molten  Glafs  hath  gne  wiJI  wirb 

the 


(3- 


2 1  s  The  I'jj  fheofophick  Queftions  Anfivered, 

the  Fire  to  fcorch  and  burn  as  it-  And  cho'  Damned  Humane  Creatures  and  De- 
vils are  one  with  the  ■nfelvcs,  and  one  with,  in  c  r  under  the  Principle  of  ttie  wrath 
of  God,  itisnctwi::i  chem  as  with  Molten  Meial,  which  by  the  s<5lion  of  the 
Fire  are  made  conforming  PaiTives,  and  all  the  contrariety  hereunto  evaporated, 
feparatcdcr  trar.s:  -rredintoit ;  for  Man  was  Imaged  in  a  Divine,  Fure,  Para- 
dilical  Trincip'e  with  all  the  three  Principles  powerfully  fixt :  For  the  Creator 
willed  not  tolole  the  end  of  his  Creation ;  haying  given  him  a  Soul  rooted  in  the 
Etcrr^lBandcf  thefor:ns  of  thefirft  Principle,  a  Spirit  out  of  the  Eternal  5ub- 
ftance  of  the  Light,  aTmdureoat  oftheSpiritudWorld,  and  a  Body  out  of  the 
Eternal  Nature,  v  hereof  the  Allral  Heavens  are  a  figure.  So  that  his  fecond 
Principle  IS  not  volatie  or  evaporable.  tho' capable  of  being  darkened,  ror  his 
third  Principle  lb  to  be  feparatcd  as  to  be  arnihilable,  tho'  Mortal  fcr  a  t:me  j 
therefore  the  f.ery  Property  of  the  Soul  is  fuch  as  fubfiReth  in  the  devouring 
ficrcenefs  of  the  Wrath  Kingdom,  and  the  fe  ond  and  third  Principles  fublift  in 
and  with,  and  are  tormented  by  thre  Argu;{hes  of  the  Soul,  as  are  the  Souls  thcm- 
I'elvcs  by  the  contrarieties  of  their  own  four  forms. 

9.  Thus  aifo  are  L"  evils  and  the  Damred  a  Torment  each  to  other,  tho'  in  one 
Principls;,  and  one  with  the  Principle  j  as  the  Holy  Angels  and  Saints  are  a  Crown 
of  Joy,  and  Tranicer.deni  Delight  and  Triumph  ore.  to  and  with  the  other,  be- 
ing all  in  one  Pi  inciple,  and  one  with  the  Principle  in  Nature,  vj^.  the  new  Na- 
ture, and  all  the  feven  Properties  making  in  them  all  one  Property.  The  lame 
contrariwife  do  the  Devil  and  Dimncd  torment  themfelves,  and  one  the  ot!  cr, 
laying  one  \ds  Biocd  on  the  other,  and  all  at  con{;art  Enn  icy  againft  the  Prin- 
ciple which  comprehends  them,  B'afphemingthelnfi!->ire  Omnipotence. 

10.  OLj.  But  wil  feme  fay  here  fccmeth  a  ccntradiiflion  trat  the  Fain  Argels 
and  Damred  Men  are  cue  in  Nature  and  Property  with  the  Principle  of  Gods 
Wia-ih  wherein  they  aie  comprehended,  and  yet  at  Enmity  with  and  in  the 
fame. 

A.  It  is  truely  fo.  and  eafily  made  obvious ;  for  the  Principle  is  that  of-ftern 
Afrinpcncy  and  vio.ert  Attr?(5tion,  aifo  Exaltation  whence  Covetcutrefs  and 
boundlefs  Pride  in  the  feparare  1  ropertir-:  originate ;  now  how  ill  do  griyirg  cove- 
tous Men,  and  other  covetous  N!en  each  tcrapirg  from  the  other  agree,  and 
proud  Men  with  contrary  proud  Men  ?  But  the  refignation  of  the  Spirit,  and  emp- 
tying and  civel^ng  of  the  Soul,  thereby  becoming  as  a  little  Child,  frees  from 
thole  direful  Extremities.  The  Principle  is  that  of  Darkneis,  tnd  the  dark  Spirits 
only  are  fuited  to,  and  fixt  in  it ;  but  thofe  in  whom  the  Divine  Light  is  generated 
and inkindledcanrot be  detained  thereby,  for  that  were  a  real  contradidion. 
I'he  Principle  is  alio  an  Eternal  Deiperation  and  Anguifh,  above  which  they  in 
whom  the  Faith  of  Gods  Eleft  is  begotten  are  exalted  ;  but  the  refi' are  therein 
plunged.  The  Principle  is  Rage,  fierce  Wrath,  and  implacable  Enmity,  frcm 
which  the  Humble,  N'-eek,  Dear,  pure  Love,  tranrlates  and  ennobles  the  Soul, 
givirg  another  Centre,  another  Life,  fc  that  he  is  dead  to  all  thel'e  and  to  the  pre- 
vai  lit  g  Dominion  of  t?.is  whole  Principle,  and  lives  anew  Divine  Life,  which 
this  Principle  cannot  fee,  apprehend  or  conceive  the  Idea  of,  much  lefs  compre- 
hend and  fa?"!  en  upon.  But  the  Vaflals  or  Parts  of  the  dark  World  ftnk  as  Load 
into  that  Abyfs,  and  as  poyfonous,  venemou?,  filthy,  and  other  cruel  Peafis, 
cannot  but  CO  or  endeavour  hurt,  forit  is  their  Life,  and  their  Forms  of  Nature 
h^ave  no  other  will,  fo  are  thefe  dark,  fierce,  damned  fouls,  ore  in  Will,  one  in 
Nature,  one  in  h€t  v/ith  the  Inimicitioos  Principle,  and  therefore  muft  ever  be 
at  Enmity  therein  and  therewith. 

11.  And  this  thus  enkindled  is  the  Kingdom  of  Gods  fierce  Wrath,  Fury,  Ven- 
geance, Confuimng  Fire,  tfecBiackncfsofDarkncli  ;  this  is  that  Fuel  which  the 

Breath 


Ihe  177  Theofopbkk^Queflions  Anfipered.  213 

Br«ath  of  the  Lord  like  a  River  of  Brimflone  doth  kindle.  The  Principle  of  Wrath 
as  it  is  in  God  is  not  only  not  Evil,  but  very  Good  in  it  ftlf  in  its  Origiral,  as  is 
the  heat  in  the  outward  Sun,  or  the  Gall  in  livirg  Creatuies,  the  former  giving 
Effcncetothe  Light,  the  other  flrikes  up  Life  in  the  Animal,  but  as  the  one  in 
Burning- glafles  confumes,  fo  the  other  feparated  trom  the  other  Properties  is  a 
bitter,  ragirg,  tearing,  fierce  Enemy  to  the  Tranquillity  of  Lite,  as  hath  m  thele 
Anfwers  been  remember  d. 

Q    176.  WhefeJhaU  HeU,  and  alfo  the  Eternal  Habitation  of  the  Holy  cr  Saints 

he  (  '  _ 

A.  I.  When  depraved  Reafon  hears  this  QueftioH,  it  ftraightway  imploys  the 
Imagining  Faculty  to  dig  a  Dungeon  for  the  place  of  Hell,  either  in  the  Bowels 
of  the  Earth,  or  under  the  Poles  where  the  Suns  abfencecaufeth  a  defolation  5  and 
to  find  the  Habitation  of  the  Saints  it  Ibars  up  to  an  imaginary  Zeniih,  and  if  it  be 
not  fo  grokfs  as  the  fidion  of  the  Eliyan  Fields,  yet  placcth  them  by  local  di- 
ftance  from  the  Circle  of  time,  and  remote  from  the  roarings  and  fumes  of  the 
fmoaky  Pit. 

2.  It  is  true  to  fay  up  to  Heaven  and  down  to  Hell,  but  let  the  fame  imagination 
remove  this  Bali  of  Earth  and  Water,  and  the  ftarry  Heaven  is  with^wt  Zenith  and 
Hiiir-^  no  Star  is  above  or  below.  And  the  local  Appiehcnfiors  are  as  near  the 
Truth  asthofe  Amiricars,  u  ho  by  an  Inacceffible  Ridge  of  Mountains  are  lliut 
up,  do  (  as'tisfaid)  promife  themfelves  to  be  Tranflated  by  Death  wily  to  the 
other  fide  of  that  Ridge.  It  is  not  unlikely  that  Mtbomet  might  have  heard  of  the 
mention  St.  P.t«i  makes  of  the  third  Heaven,  and  thence  form  in  his  grofs  Imagi- 
nation an  Ignorant  Idea  of  his  Travels  through  the  Silver  into  the  Golden  Region, 
and  giddily  feign  thofe  Varieties  to  be  fenced  out  one  from  the  other,  as  Bjafls  be 
fenced  out  or>e  from  the  other  in  their  Inclofures. 

5.  The  [ where]  m this  Queftion  muft  therefore  have  quite  another  [there 3 
and  folurion  than  what  local  diflance  gi^  es ;  for  Hell  will  be  Everlaftingly  com- 
prized in  that  Principle  of  fiercenefs,  wrath,  and  blacknefs  of  darknefs  ;  where 
the  fe/en  Properties  are  in  a  fixt  Anguifla,  Enmity  and  Radical  or  Orijjinal  Dif- 
cord,  wherein  all  and  orily  Excreams  ar2  ever  Exifteat,  and  fa  poff^fs  the  Powers 
in  the  dark  World,  whereof  the  fierce  Properties  in  this  are  a  Figure  or  Shadow  3 
for  in  the  thrd  Principle  or  Out  birth  hath  the  firft  or  dark  World  as  really,  as 
the  fee  -nd,  the  holy  pure  World,  powerfully  imprefled  its  Image-  In  that  place, 
therefore  are  thcE\  •'.  Angels  and  Damned  Reprobates,  and  when  their  filthy  Be- 
ftial  Bodies  ihall  have  a  Refurredhon  to  Condemnation,  as  they  were  the  Figure, 
and  Tintflured  by  tleir  averted  wrathful  Inward  N'an,  they  fhailpcfTefstheDre^s, 
■Fierce  lers,  Angi.illi  ajid  Odious  Properties  of  the  fame  third  Principle,  as  the 
Filthinefs,  Bitternafs,  Stink,  Veiom,  Contrariefv,  Poyfon  and  Extremities  of 
the  Out-birth,  wl  ich  ihall  be  refumed  after  the  difTalution  by  its  ^tther,  net  ar.ni- 
hilated,  bur  rernain  Monuments  of  the  Power  of  the  Infinite  Creator,  and  Figures  ' 

of  the  Spiritual  dark  World  or  firfl  Principle  j  as  the  C.tput  MortHum  of  the  Chy- 
mifls:  Nor  is  it  any  Impediment  butExci-er  of  Life,  that  the  bitter  poyfonous 
Gall  is  in  the  Bjdies  of  Animals;  nor  prqadice  to  the  day  when  the  Sun  is  in  the 
2tnith  of  the  M.quitor,  t.hat  darknefs  isa'foin  thatinftant  on  their  Antipodes  and 
both  Poles,  yea  on  Caverns  of  Rocks  and  Ships  holds  if  Ihut  up,  and  ont'.;e;nfide 
of  every  Ma  is  Jlove,  and  under  the  Eye-lid  as  foon  and  as  oft  as  it  isfhu: ;  thus 
as  to  Locality  Hell  is  in  Heaven. 

4-  And  concerning  the  Ecernal  Habitation  of  the  Holy  or  Saints,  it  muft  be 
Ciid  it  is  whcrcfocYcr  the  feven  Properties  arc  in  Harmony  and  triumph  i  for 

there 


XL  14  The  I J  J  Theofophk^  Queftions  Jnfipered. 

therd  the  firft  four  in  Eternity  generate  the  other  three,  whereby  calmnefs  is  tran- 
fported  into  triumph,  and  peace  afcendech  into  excefs  of  highe'"L  delight,  joy  and 
ravifliment.  Hereby  diminutives  of  Affedlion  ( if  fincerc  )  are  txalted  and  blown 
up  into  Angelical  Flames  of  burning  Love :  Thus  dwell  they  in  and  are  united  to 
the  Divine  Powers  of  the  Infinite  glorious  holy  World,  of  which  World  all  the 
beft,  innocenteft,  moft  lovely,  excellent  Creatures  and  Tftirgs  here  are  a  faint 
dead  (liadow.  And  when  the  holy  Souls fliall  have  again,  and  put  on  their  bright 
pure  Bodies,  being  raifed  and  conformed  to  the  glorious  Body  of  Jefus  Chrift, 
then  l"hall  the  ParadificalSubftance  f  which  is  the  Elfence  or  Quintellencc  of  the 
beft  Properties  here  )  be  the  Eternal  living  Food  of  thofe  new  Bodies.  Nor  fhall 
tJieVertues  of  Concretes  here  be  annihilated,  butrefumed,  fublimed  andfpiritua- 
lized,  the  holy  World  being  their  proper  ^tther,  where  they  fhall  remain  in  their 
Eflence  and  Idea  for  the  glory  of  the  gracious  Creator- 

f.  Thus  we  fee  the  diftance  of  Heaven  from  Hell  is  as  far  as  from  Wrath  to 
Love,  from  Anguilli  to  Triumph,  from  Night  and  Darknefs  to  the  day,  not  lo- 
cally Ijut  a  whole  another  Principle ;  for  it  is  not  like,  or  to  be  compared  with 
thcdiftance  of  thofe  Stars  which  are  lift  up  inour  Zenith  from  thofe  in  our  Na- 
Jir,  for  they  unite  in  their  operation  in  one  Individual  Flower  or  Plant,  and  by 
their  Light  continue  to  kifs  each  other ;  but  the  diftance  here  meant  is  an  incom- 
prehenfible  one.  Thus  is  it  in  the  Creation  as  in  Man,  the  mixture  of  Spirits  com- 
pellethtoCompaflionjand  Compaflion  (by  affimilation  of  an  Artificial  Identity) 
generateth  Love,  but  this  diftance  confifteth  in  a  Total  and  Eternal  Separation  of 
Spirits,  fe  alien  and  diametrically  oppofitc  one  to  the  other,  as  Life  and  Death 
are. 

6.  It  may  be  with  this  our  Globe  when  the  Elements  diflblve,  as  with  an  Herb 
whofe  Ligaments  being  loofed,  and  the  Properties  thereof  by  the  Artift  fegrega- 
ted  into  5>pirit,  Oyl  and  Salt ;  for  then  the  Creatures  which  now  groan  after  De- 
liverance from  their  Subjection  to  Vanity,  and  the  good  Properties  here  captiv'd, 
may,  the  Creatures  in  their  Ideas,  and  the  Properties  in  their  Energies,  by  the 
Tinfture  of  them  all  unite  with  the  Spiritual  World,  and  fliew  forth  the  Infinite 
Wifdom  of  the  Gracious  Creator  and  Mighty  Redeemer,  being  part  of  the  Spoils 
andTrophicsof  his  powerful  Redemption.  And  here  may  in  the  place  of  this 
fclf-fame  Ball,  yet  in  another  Principle,  be  feparated  away,  all  the  filthy,  impure, 
abominable  Creatures  and  Properties,  as  the  F^ces,Dregs  and  Aflies  ofanAhmbick, 
which  confufed  Mafs  of  Reprobated  Properties  muft  difmally  adhere  and  be  in- 
gulphed  with  the  fierce  Horrour  and  Anguifli  erf  the  dark  World,  the  Image 
whereof  they  bear,  and  that  not  fully  as  fickly  Complexions  by  their  ill  Conflitu- 
tions  fall  by  the  Plague  when  there  comes  a  Peftilential  contagious  Air,  but  they 
unite  with  that  outer  Darknefs  as  they  are  a  Plague-fore  to  themfclves. 

And  now  to  avoid  Repetition,  fee  concerning  the  Locality  of  Hell  in  the  r  9, 10, 
21,22,  23,  and  laft  Verfes  of  the  17th  of  thefe  C^ueftions.  Alfo  concerning  the 
Locality  of  Heaven.  See  the  2d,  3d,  4th,  7th,  and  laft  Verfes  of  the  18th  of 
thefe  Queftions. 

Q.  177.  IVhAt  jhiUbetheEternxlfoyofthe  Holy  w  Siints,  and  the  Eternd  Pain  or 
Torment  of  the  ff^iclied  ?  Or  alfo  may  there  be  any  alteration  effeked  ? 

j1.  I.  The  three  Parts  of  this  Queftion  require  only  a  few  words ,  or  rather 
Quotations  feverally  j  as  firft,  what  (hall  be  the  Eternal  Joy  of  the  Holy  or  Saints, 
the  knowledge  whereof  may  be  collefted  by  the  ferious  Mind  from  Meditation  of 
the  Difcovcries  of  it  Recorded  in  the  Sacred  Scriptures ,  as  amongft  many  thefe 
fallowing,  Pfal.  16.11.  In  thy  pre  fence  if  fulnefsof^oyt  at  thy  Right  Hand  arepleafures 

for 


The  177  Hheofophkk^  Queflions  Anfvpered.  2 1 5 

■  for  ev&t  more.  Pfal.  16.  8,5.  Thcujhalt  malie  them  drinli  of  the  River  of  thypleafure^ 
for  with  thee  is  the  Fountain  cfLife,  in  thy  Light  we  Jh,iU  /e?  Light^  Ifai.  6d.  4.  For  fmce 
thebeginvivgof  thefP'crldy  Mtn  have  not  heard  nor  perceived  by  the  Ear ^  neithtrhatb 
theEyefeen,  0  God,  be/ides  thee,  vehat  he  hath  prepared  for  him  that  xvaiteth  for  hitriy 
which  words  are  recited  in  i  Cor.  2.  9.  adding  v.  10.  but  Gcd  hath  revealed  them.  Sec, 
Roni-  8  •  i  8.  The  bufferings  of  the  prefsnt  time  arc  not  worthy  to  be  compared  with  the  Glory 
that  fhiUbe  revealed  in  ta.  z  Ccr.  4.  17-  Our  light  AffliStion  vthich  U  but  for  a  moment, 
■woriieth  fcr  wi  afar  more  exceedifig  and  Eternal  weight  of  Glory,  i  John  3.  2,  It  doth  not 
yet  appear  what  w;  fhaU  be  ,  but  we  linow  that  when  he  appeareth,  wc  jhall  be  lil^e  him. 
Jude  24.  prejentyoufjultlefs  before  theprefence  of  his  Glory  with  exceeding  Joy.  And  the 
a  I  and  2  2  Chapters  of  the  Revelations . 

a.Much  alio  may  be  found  by  pondering  the  Anfwer  of  the  blcfled  J.Behmen,to  the 
kil  of  the  40  QueRions,  and  32Qutftionof  the  Soul.  Something  alfo  conducible 
and  pertinent  hereunto  may  be  found  by  Review  of  the  1 8  th  and  i^th  Anfwers  of 
the  prefent  Qiieftions,  the  laS  Verfc  of  the  40th  Aniwer,  the  45th  t^nfwer  through- 
out, the  lafl  Verfe  of  the  4^th  Anfwer,  the  jth  Verfe  of  the  y  ych  Anfwer. 

3.  The  Eternity  of  the  Joy  of  the  Holy  ones  fhall  be  the  alone  Unity  without 
Fradion;  ever  new,  ever  young,  one  only  conftant  fpring  and  uninterrupted  Au- 
tumn, their  City  as  pure  and  undefiled,  as  is^ he  inward  Holy  fpiritual  VVorld,  their 
Kingdom  incomprehenfibly  vaft,  being  one  with  the  i'.limitabie  fecond  Principle. 
The  precious  Stone  calPd  L/^pii  CuUidoneta ,  is  faid  to  be  unable  for  its  warming, 
cheering  veitue  unlefs  fet  into  Gold  ,  nor  hath  the  Cryftal  any  inrrinfick  Light, 
till  the  influencing  ib'ar  or  other  luf!re  hathaccefsto  it,  which  then  is  multiplied 
by  it :  and  to  pafs  by  infinite  inflanccs  producible,  the  perfection  of  the  le/en 
Properties  is  attained  by  the  United  Conjundion  of  the  fix  Adives  m  the  feventh, 
which  is  as  their  Pafllve  Work  houi'e. 

4.  Things  and  rcrlbns  here,  though  partly  good,  are  partly  otherwife  ;  and  that 
cither  by  an  Evil  ccmm:xturc  or  want  of  ibme  good  thing  er  Property  ;  or  by  in- 
equality of  the  Proportions  of  their  Compofition ;  or  the  feeolenefs  of  the  partg 
Unitedjor  v^  ant  of  Time  to  perfecl  tie  Creature  or  thing ;  or  by  a  corruptible  qua- 
lity ;  or  by  the  infifficiency  of  its  Origin  ;  or  by  i:s  undefenfiblenefsj  or  if  very 
good  may  yet  be  only  lb  in  and  to  it  fclf  but  incommunicable  ;  or  the  participation 
interruptible,  and  not  always  fo  alike  j  cr  (which  is  often)  a  good  Influence  may 
exhaufl  over  much  ,  as  that  Arcmatick  Herb  Bafil,  by  (landing  long  in  the  Sun, 
may  degenerate  into  Wild  Thyme ,  or  fome  other  Necellity  the  Creatures  of  the 
Out-birth  are  incident  unto,  their  whole  Principle  being  but  a  Figure  of  the  excel- 
lent World  w'lence  it  was  effluenced.  But  all  thefe  and  all  other  Exceptions  the 
Hate  of  the  Saints  trar.fcend£,and  is  for  ever  exempted  perfeiftly  and  at  once. 

5.  To  the  fecond  part  of  the  Queflion,  what  (hall  be  the  Eternal  Pain  and  Tor- 
ment of  the  Wicked.  Let  the  Records  of  Sacred  Scriptures  be  pondered  as  amongft 
others  thefe  following  ,  If^iah  ^.  xi.  Mxtth.  $.  iz^i^.  zFef.  2. 17.  ifaiah^o.^^. 
Judfi  6.Sc  i^     L«^.  10.  14.    Rsx;.  20.  10,14.  Rev,  14.  1 1.  Ifaiah  ^^.  t^. 

Much  alio  may  be  underRood  by  confidering  the  Anfwer  of  the  blelIed^.Be/;mf», 
to  the  3  4th  of  the  40  Que:lions  concerning  the  Soul. 

Somethirgaltb  apt  and  pertinent  may  be  found  by  review  of  the  17  of  thefe 
Anfwers fr.m  Verfe  8ch  to  i^th.  The  zifr  Anfwer  throughout,  and  the  twofiril 
Verfes  of  the  22th  Anfwer. 

<^.  The.Erernal  Pain  or  Torment  of  the  Wicked  may  be  thus  in  part  apprehen- 
ded. That  as  the  Saints  are  invefted  with  Eternal  Joy  by  the  Uniting  of  the  T  in- 
jures, and  Harmonizing  of  the  Properties  in  them  by  the  gv^dous  ImmarMJ I,  and 
fo  the  fad  Rent  in  the  hril  Aiam  abundantly  is  made  up,  united  and  reftored  by 
the  fecoad  Adam,  by  introducing  and  reviving  in  our  Humanity  the  difappeared 

E  e  Virgin 


21 6  the  If  J  'theofophtck^Qneflhns  Anfwered. 

virgin  Image,  which  had  been  as  a  Lamb  flain  by  dividing  of  the  Tin^ures ;  fo 
thac  Man  is  again  the  compleat  Image  of  the  Holy  Trinity,  with  an  intimate  real 
indwelling  cf  the  Eternal  Son  in  them. 

7-  Thus  the Erernal  Torment  of  the  Wicked,  confifieth  in  the  irreconcileable, 
implacable  Enmity  of  the  Properties  in  them,  at  firft  divided  and  difordered  by 
Adim.  It  is  obferved,  old  Friends  once  at  variance  are  the  more  hardly  appealed, 
by  how  much  the  Bonds  of  mutual  Amity  and  Endearments  have  been  violated  ^ 
how  much  more  is  it  here  ,  where  the  old  Union  is  feparated  into  Diametrical 
Oppofition  in  its  felf  to  its  own  Strudure  and  Exiftence,  and  the  Antipathy  of  the 
fameNecefiity  of  Nature,  as  are  the  Properties  themfelves  of  Perpetuity. 

8.  That  Duel  is  moR  vigorous,  doubtful,  durable  and  fatal,  where  the  Com- 
batants are  of  equal  Force  and  A(5iivity  j  thus  at  the  meeting  of  two  fteady  con- 
trary Currents  is  a  continual  Whirlpool,  and  the  Strife  of  contrary  Elements  is  as 
impetuous  as  Life  and  Death,  the  congrefs  of  oppofite  Properties  burfteth  out 
Thunderclaps,  and  Air  pent  ftirs  up  Earthquakes,  and  Gunpowder  diffipaces  by 
violent  Expulfion,  the  Oppofition  wherewith  it  ftands  charg'd. 

9.  What  ontragious  fiercenefs  then,  like  a  Torrent,  muftthe  Enmity  of  the 
damned  Soul  Bum  in,  what  Thundery  mai!  their  Horror  vent  it  felf  by  ,  whole 
Parts  are  not  barely  divided  but  Difcordance  it  felf,  not  Enemies  ,  but  Enmity? 
For  as  thofe  Souls  had  whilft  with  the  Body  no  Food  but  that  of  the  third  Princi- 
ple, which  was  no  more  proportionable  to  their  Hunger  than  painted  Food  to 
luftain  the  outward  Life  of  Man  or  Beaff,  or  painted  Fire  to  heat  us ;  So  then  the 
Soul's  extream  Hunger  inceffantly,  yet  neceTarily  (as  it  were)  devours  it  felf;  as 
Men  Famiihing  to  Death,  are  faid  to  gnaw  their  own  Flefh ,  and  the  damned 
Souls  Flelli  or  Food  is  its  own  Faculties,  which  are  filled  with  the  four  Anguiflies 
of  the  firft  or  dark  fierce  Principle ;  and  in  this  refpeft,  is  the  AfTociate  of  all 
Devils:  and  as  the  outward  Body  is  encreafcd,  and  as  it  were  compofed  of  the 
Vapour  of  the  outward  Elementary  Food  of  the  third  Principle  producing  it  : 
So  thefe  Wick?d  Souls  are  as  it  were  compofed  and  confift  of  the  Anguiflies  of 
the  dark  World. 

10.  The  Spirit  of  fuch  Souls  and  their  Tin<5lure ,  which  is  a?  the  Eye  or  Trea- 
fure  of  the  Soul,  looketh,  imageth  and  impreffcth  in  it  felf  the  uncontrouled  dark 

\  Powers,  {vi\.)  all  impious ,  blafphemous  Lufis ,  and  impure,  proud,  wrathful 

Defines ;  this  is  in  the  inward  Centre  of  the  Soul ;  alfo  in  his  Spirit  and  Tindure 
ftands  (as  a  Memory  or  Record  as  to  the  out-birth)  the  vile  deprelled  Will  of  all 
cruel  Bears  and  Tygers,  the  infatiabledefire  of  the  Swine  ,  Wolf  and  Horfeleech; 
the  Malice  of  Dogs  and  Toads ;  the  Wrath  of  Vipers  and  Dragons ;  for  rhey  had 
imaged  in  themfelves  by  the  Magical  degenerate  Lufls  of  the  feparate,  private 
Self-will,  the  Properties  of  all  fierce,  cruel,  horrid,  griping,  poifonous,filthy,lpath- 
fom,  hateful  Creatures. 

11.  In  the  Spirit  of  the  Soul  remains  a  Will  to  Voluptuoufnefs,  Superiority, 
Revenge,  ei/T.  which  may  break  out  into  Maledidion,  Blafphemy  and  Monilrous, 
Malicious  Abominations ,  but  can  proceed  no  farther  than  the  Will  and  in- 
faciable  confuming  Defire  ;  for  the  defire  to  Good  or  Evil ,  and  in  Good  and 
Evil  is  real  ,  and  the  Genuine  Natural  IfTue  of  the  Soul  :  Adions  may 
be  diffembled,  Words  gilded,  but  Defires  are  entire  folemn  thin'rs,  thus  their 
reftlefs  Defires  and  furious  impetuous  Wills  are  their  real  all:  and  though  the 
Magical  Might  and  Power  of  the  Will  in  the  Spirit  of  a  Zealous  Soul  is  very  puiflant 
in  all  fuch  who  have  all  the  Principles  in  fome  Harmony  ;  yet  in  thefe  abandoned 
vile  Wretches,  where  all  is  deprelfcd  into  Difcord  under  blacknefs  of  darknefe, 
the  Will  is  under  Chains  and  Impotence,  only  of  Power  moll  abundantly  to  tor- 
ture it  felf. 

u.  All 


the  I'JJ  Theofophick.Qjieflions  Anfivered, 

12.  All  the  Horrors  here  are  weak  refemblances  of  the  inexpreflib'e  Hell  of  the 
Damned,  and  above  all,  the  Rebels  againft  the  Gofpel,  that  rejed  and  defile  that 
Garment  which  the  God  of  Grace  hath  fpun  out  of  his  own  Bowels,  and  dyed  and 
waOicd  in  hisown  Blood.  For  if  all  the  Dreadful  things  herCjas  the  wafting  Sword, 
pcifonous  venomous  Beafts,  infuldng  domineering  Tyrants,  cruel  voracious  Wild 
Beafts,  devouring  Fire,  aftoniAing  Thunder  and  Eaithquakcs,  fudden  Inundations, 
wretched  Famines,  defolating  Contagions,  general  Plagues,  and  other  noifom 
McfTtngers  of  Mortality,  ifalluhcfe  and  fuch  other,  are  but  Counterfeits,  Similes, 
Figures  or  Shadows  of  the  true,  real,  fubflantiaL,  everlafting,  darkAbyfs,  what 
are  the  Originals  and  very  Efiences  themfclves  which  Form  that  fierce  Principle, 
where  the  Worm  die-h  not,  nor  is  the  Fire  quenched  ?  where  Dea:h  flyes  from 
them,  and  Omnipotence  eftabhiJieth  a  Life  to  fubiiil  under  the  infinite  Wrath  cf 
Omr.iporence-  caii'd  the  wrath  to  come,  2nd  fliall  after  a  Million  of  this  World's  Ages 
be  ftiJ  calfd  t'^e  rvraihrocome. 

1 3.  To  the  third  and  lait  part,  May  there  be  any  Alteration  effefled  ?  To  refolve 
which  we  fhould  firft  confult  the  Sacred  Scriptures.  That  the  Joy  of  the  Saints 
Ihall  beEternalj  who  but  the  Lord  hixfslf  muft  we  hear  in  this  thing  ?  Mstth.  19. 
19.  fohn  10. 28.  Chap.  i.\.i6.  Chap.  4.  v.  14.  the  like  amongft  many  others  is 
found.  Iaiiih6i.7.  Ro»u  6.  12.  And  that  the  Torment  of  the  Wicked  mufl  be 
Everlafting  alfo,  is  told  us  by  the  Judge  who  is  Truth  it  felfi  Mdtth.  2;.  41.  and 
again,  v.  46.  alfo  it's  found,  2  Tbcjf.  i.  9.  Ifaiah  61.  7.  fude  6.  &  v.  7.  Ktv-  22.1 1. 

14.  This,  though  it  need  no  Confirmation,  yet  it  may  be  profitable  (by  way  of 
illuftration)  to  confider  the  Anfwer  the  laft  of  the  Forty  Queftions  made  by  the 
bleffed  ^acob  Behmen,  alfo  fomewhat  pertinent  thereunto  in  the  1 7  j  th  of  thefe  An- 
fwers,  from  Verfe  5.  to  the  end.  Again,  in  the  i6th  of  thefe  Anfw  ers,  from  the 
7th  Verfe  to  the  1 2th  Exdufive. 

IS-  Now  that  Truth  may  appear  what  it  really  is,  howaptfoever  ^^anis  toflar- 
ter  himfelfj  Let  it  be  confidered  that  there  is  but  one  only  Infinite  Original  of  all 
Power,  Eternally  generating  his  Delight,  the  Son  of  God,  in  whom  is  the  Infinite 
Original  of  all  well  pleafing  and  Wifdom,  the  Procefsofboth  which,  is  the  Infinite 
Original  of  the  All- holy  Love  and  Goodnefs,  in  thefe  three  is  one  Infinity,  yefter- 
day,  to  day,  and  for  ever ;  by,  in  and  for  whom  are  all  the  i'e\en  Spirits  or  Pro- 
perties, generating  Harmonioufly  and  Triumphantly  at  once  and  ever,  and  in  the 
United  accord  of  their  Powers  fubffteth  the  Holy  World.  Alfo  in  the  feparate 
Properties  of  fix  of  the  feven  Spirits  ftandeth  immutably  the  Abyfs  of  the  Dark 
World ,  which  though  in  their  Union  is  truly  and  really  exiftent,  yet  till  the  Sepa- 
ration,is  for  ever  unmanifefied,  as  in  the  preceding  Anfwers  is  often  moft  conipi- 
cuous,  as  in  many  places  of  the  Writings  cf  the  blefled  facob  Behmen,  and  parti- 
cularly in  the  i  j  th  of  the  Anfwers,  v.  3 .  &  4. 

16.  And  here  are  the  two  Eternal  Worlds  or  Principles  of  Love  and  Anger, 
Darknefs  and  Light,  known  only  in  the  Separation  of  the  Properties  in  the  Crea- 
tures j  fo  that  either  both  or  neither  is  Eternal,  they  having  the  Self- fame  Eternal 
Root  and  Confidence:  and  the  cffluenced  Creation  is  Imaged  either  by  all  the 
feven  Spirits  in  Harmony,  or  by  all  of  them  in  Difcord,  where  one  or  more  po- 
tently tyrannizeth  over  the  reft,  and  thus  ftand  the  Heavenly  and  Hellilh  Powers 
with  the  Holy  Glorious,  arid  contrary  Impious  black  Inhabitants.  And  when  the 
Out- world  (yi^.  the  AftraU  was  formed,  the  two  Eternal  Worlds  impreflcd  their 
Images  therein,  over  which  Man,  as  the  fecond  Race  of  Intelleftuals  was  natural 
Lord  fubftituted  to  hold  the  Dominion,  wherein  while  he  flood,  was  no  more  fub- 
J£(5l  to  Mutation  (having  his  habitation  in  the  Holy  World)  than  Eternity  is  to 
time,  which  it  comprehendeth,  but  is  not  meafur'd  by,  for  Eternity  and  the  Eter- 
nal Inhabitants  arc  never  eld  3  but  as  their  Worlds  arc  ever  new,  fo  themfclves  ever 

Be  i  young  J 


217 


2rl$  The  177  theofophickQuefthns  Anfixeredi 

young }  there  being  no  to  Morrow,  but  all  is  to  Dayjwith  and  in  them.   And  this 
is  firmly  true  in  both  Worlds. 

1 7.  But  his  Fall  (ubjeded  him  to  the  various  Alterations  of  Time,  his  Out-  birth, 
becon -irg  fubje(fl  thereunto,  which  (how  Evil  ibevcrj  is  not  the  grcateft  Evil  ^  for 
as  on  the  one  hand,  ic  (as  it  were)  cut  him  «■  fF  from  the  firm  Land  of  Holinefs 
to  be  lile  a  floating  fliof  Vanity  and  Vexation;  fo  on  the  other  hand,  the  tolled 
Turf  is  ""ot  fo  fwallo  v'd  up  as  immediately  to  fink,  nor  is  fo  far  driven.,  but  there 
remains  a  pofTibility  by  the  fweet  gales  of  the  Holy  Spirit  to  be  reunited  to  the  firm 
Land,  wl  ence  it  had  broken  it  lislf:  whereas  the  Apoftate  Angels,  like  a  piece  of  a 
Rock  fank  into  the  Deep,  without  hope  of  reverting  and  cementing  for  ever,  ha- 
ving; deprived  thcm'.elves  of  all  but  one  Principle,  and  aredeftituteof  aMedium, 
having  no  ^'altin  themfelves ;  whereas  in  Man  (on  this  fide  fixt  E:imity)  there  is 
United,  to  their  fir.'l  fierce  dark  Anguiili,  an  intrufted  Talent  of  infpoken  Grace 
like  a  Tinilure  of  the  me:k,  humble  Principle  of  Love,  both  inward  Worlds  being 

-Imaged  i.i the  outward  tranfientfloadng Life. 

'  18.  Thus,  was  it  that,  Infinite  Goodnefs  moved  Infinite  Pity  and  Compaflion 
that  the  Son  of  God  himfelf  took  our  Humanity,  and  made  it  a  Sacrifice  to  attone 
in  us  the  e.-raged  Forms  of  our  firft  Principle,  being  the  Father's  Property,  accor- 
ding to  which  ,  he  is  calFd  a.  corfumirg  Fife,  and  reunite  us  in  the  Kingdom  and 
fccond  Principle  of  Love,  Peace,  Meeknefs,  Purity,  and  true  Wifdom ,  for  with- 
out the  Out- birth  (which  is  the  place  of  Mutation)  no  change  can  be,  becaufe  in 
thcAfiral  Powers  are  the  Alterations  effcded,  for  there  are  the  Figures  of  both 
the  hidden  Worlds  j  therefore  the  leaft  thought  of  tranfmuting  the  ftate  of  the 
Holy  to  Prophanenefs,  cr  the  Wicked  to  relaxation  of  their  Torment,were  to  ad- 
mit or  fuggeft  a  Contradidion  no  lefs  abfurd  than  to  affign  Eternity  to  the  Vani- 
ty of  the  prefent,  tranfient,  momentany  Life,  or  to  impeach  Eternal  Omnipotent 
flability  with  a  pollibility  of  Annihilation.  See  the  part  of  Anfwer  of  theblcflcd 
facob  Bihmsn  to  the  ijthof  thefe  Queftions  in  the  four  firil  Verfes  5  alfothe  reil 
of  that  Anfwer  to  the  End. 


Meditations 


2ip 


Meditations  and  brief  Contemplations  on  fome  of 
the  ^Preceding  Queftions  Propounded  by  Jacob 
Behmen. 

On  the  14th  Queftion  and  Anfwer,  iVhutU  Lucifer's  Office  in  Melt  with  bit 
Legions} 

I.  TV  /I  Y  Soul,  firft  ponder  thou  God's Immenfity  5  as  it  is  written,  WhitheffhiU 
jLVJ.  I  go  from  thy  Prefence }  This  Globe  of  Earth  and  Sea  is  great,  but  to 
the  Deep  from  Stars  to  Stars  is  a  Point  to  a  vaft  Circumference,and  that  vaft  Deep 
is  a  Point  to  another  proportionably  greater  than  this  is  to  our  Ball  5  and  all  that 
and  twenty  or  twenty  Thoufands  of  fuch  Deeps  compared  w  ith  him  is  nothing, 
for  if  fpokenoutby  him,  it  leaves  him  nothing  the  Icls,  for  he  is  ftill  Infinite  as 
before.  Again,  Meditate  thou  his  Omniprefence,  forno  Point  or  leaft  Centre  of 
the  leaft  imaginable  Circle  exempts  him,  but  in  every  fuch  part  is  the  fame  Infi- 
nite undivided  Jehovah  entirely  prefent  3  his  Omnifcicnce  is  hence  undeniable,  for 
he  that  made  the  Eye  iTiall  he  not  fee  ?  Behold  again  his  Omnipotcncy  ,  whereby 
he  from  Eternity  and  in  Eternity  generates  his  only  Son,  and  by  him  all  Eternal 
Glories,  and  in  the  Abyf^of  his  Infinite  Power  is  the  DarkAbyfsi  If  I  make  my 
Bed  in  Hell  thou  art  there. 

2.  Concerning  Man,  rcflcdthou  fmy  Soul)  with  Grief  and  Aflonifliment.  What 
-•aGod  is  he  who  the  black  Mouths  of  vile  crawling  Worms  and  proud  Duft  do 

defperatcly  abufe  by  Prophane  Swearing,  as  if  that  Holy  and  fearful,  awful  Name 
were  a  common  thing,  wherewith  they  make  Blafphemoufly  bold  with  Hellifh 
Execrations.  Again,  what  a  Hell  doth  the  Lord's  Redemption  free  all  from  whole 
difcording  Forms  of  Life  in  the  firft  Principle  are  attoned  by  kindling  the  faving 
renewing  Light  of  Life  in  them  of  the  Holy  fccond  Principle,  being^a  fifth  Form 
and  QiiintefT-nce,  turning  by  the  Supream  Tindture,  Everlafting  Dying,  into  Eter- 
nal Life,  and  Regenerating  a  Holy  bright  Child, cut  of  a  Corrupt  dark  impure- 
Mother.  Again,  what  can  the  Summit  of  felfifli  Skill,  (h.^rpefl  Speculation  and 
Penetration  into  Divine  Sacred  Myfleries  avail,  if  thou  arrive  not  irtotj-c  Holy 
felf  fame  I'rindple  by  Mortification  and  the  firft  Refurre(n:ion  ?  what  fliorc  of  that 
can  make  thee  better  than  the  Devils  ?  what  can  the  exadeft  Form  '-f  Gcdlineis 
advantage  thee  more,  than  it  doth  him  who  can  transform  himfelf  intoaa  Angel 
of  Light? 

3.  Then  (  O  my  Soul )  proceed  on  to  Meeknefs,  Integrity,  Faith  and  Love  in 
Holy  Fear  tilhhou  come  to  the  Feet  of  thy  jefus :  Or  move  not  at  ailT  but  re- 
main a  Swine,  a  Dog,  aBeaft,  inwardly  a  Devil,  for  if  thou  goeft  pare  of  the  way 
only,  thy  Fall  as  of  a  Stone  from  a  high  place  is  the  moft  heavy,  bit  c  to  perfevere 
will  make  thee  more  blcfledly  Happy,  than  Hell  is  miferabiy  Accmled. 

On  the.ijth  Qucftioh  and  Anfwer.  Hath  Hell  a  Temporary  Beginnings  or  Eter^ 
mU  &c.  ?    ■' 

I.  Here  opens  a  wide  Profpcd  into  the  Abyfs  of  Eternity,  for  as  the  Dark  World 
originates  from  the  Abyfs  of  Infinite  power  gf  the  ^etovah  j  fo  r.euher  can  it  tcr* 

minacc. 


220  Meditations  and  Contemplations. 

mmatebutthatfecond  Death  be  ever  a  Dying  Life,  while  the  God  of  Lifeliveth.: 
This  is  that  King  of  the  Kings  of  Terror,  this  fhakes  the  heart  of  a  Rock  of  Ada- 
mant, this  as  a  World  of  Lead  lyeth  on  the  dark  Troops  5  while  yet  the  moft  cx- 
quifit  Tortiucs,if  tranfient  and  finite,  bring  Cordials  with  them  to  the  fainrei!  of 
Uirift's  Followers,  fugaring  the  bittereft  Pills  to  the  hunnble,  patient,  tormented, 
perfecuted  Ciiildren  of  whom  the  World  is  not  worthyjthis  alfo  lerves  Gall  in  every 
Difh  to  him  who  could  engrofs  the  Out- principles  Delights  for  MethufeUh's  Age. 
But  Eternity  is  as  Incomprehenfible  as  the  Eternal  God  ,  as  far  beyond  Men  and 
Angels  as  Infinity  is  beyond  our  (hort,  narrow,  fhallow  and  fuperficial  Meafures. 
This  God,  this  Chrift,  this  Holy  Principle  is  our  God,  our  Chrift  ,  oar  Holy  Life, 
foT  ever  and  ever,  and  were  there  any  thing  af:er  for  ever,  it  were  ours  ceo. 

2.  Look  then  (O  my  Soul)  fixedly  on  this  Freehold,  and  dilclainfully,  onallvi- 
fib!e  and  invifiole  melting  Idols  and  airy  bubbles,  breathe,  prefs,pant,  fweat,frceze, 
fufFer,  fight,  run,  watch,  perfevere,  till  thy  dry  husk  crumble  and  fall  off,  and  thou 
flialt  reap  once  and  forever,  more  than  Eye  or  Heart  can  fee  w  conceive. 

On  the  i6xh.  Queftk)n  and  Anfwer,  Why  is  God's  wntb  Eternal^  &c  ? 

Let  God  be  true  (and  every  Man  a  Lyar)  who  faith  he  is  Light,  in  him  is  no 
"  Darknefs  at  all.  But  >  et  if  the  Creature  fliall  put  out  its  own  Eyes  it  is  Darknefs, 
having  extinguilhed  the  hx)ly  Light  initfclf.  Again,  he  thacd^^elleth  in  love, 
dwelleth  in  God  for  God  is  love,  bat  when  Evil  Ange.'s  and  Men  fix  themfelves  la 
Enmity,  they  caufelefly  quarrel  with  God,  live  no  morcm  that  love,  but  enter 
into  wrath  in  their  own  Evil  Principle.  This  being  fo  (O  my  Soul)  fearch  thy  feif, 
what  black  veils  are  there  excluding  the  bright,  holy,  eternal  Light  of  God.  See 
alfo  if  there  be  an  unmortified,  impenitent ,  repining,  impatient  Spirit  fwaying 
and  prevailing  in  thee,  that  thou  be  eftranged  from  the  meek  love  of  God,  leading 
thee  Captive  in  the  inward  Kingdom  of  dai  k  Fiercenefs,  and  then  that  the  Devil 
perfwade  thee  not,  that  God  willeth  thy  Deftruftion,  and  thou  to  excui'e  thy  wil- 
ful Rebellion,  Blafpheme  the  God  of  Eternal  Light  and  pure  Love. 

On  the  lythQucftion  and  Anfwer.^f'Z'rfi  w  God's  work  in  HeUJt  Hell  a  local plMe? 

1.  The  Holy  Eternal  fehovah  is  in  himfelf  undivided ,  yet  as  he  operates  in  all 
the  feven  Forms  of  the  feven  Fountain  Spirits,  moving  to  make  himfelf  Creaturely, 
fo  all  divided  Properties  derive  from  him,  and  are  radically  in  him,  and  the  multi- 
plicity is  as  a  very  little  thing  comprehended  in  the  infinite  Unity.  Thus  the  Fire 
which  is  the  Life  of  all  Creatures  is  often  their  Death,  but  when  it  generates,  the 
Light  is  the  Joy  of  fuch  where  it  fo  proceeds :  if  it  generate  the  Holy  intelleftual 
Light,  the  Fire  is  made  Holy,  and  the  whole  Exigence  is  Ange-ical  and  Paradifical : 
but  if  it  dv.'ind'e  into  an  Image  or  meer  Reprefcntation  of  the  "true  Light,  it  dege- 
nerates into  a  Shadow,  and  if  the  Light  that  is  in  any  be  Darknefs,  how  great  is 
that  Darknefs  ? 

2.  Come  up  hither  (my  Soul;  and  fee  what  Light  thy  Fire  yie'deth,  grows  it 
toward  the  Harmony,  refigning  it  felf  into  the  Unity  ?  then  thou  haft  thy  Fruit  unto 
Holinefs,  and  thy  End  evcrlafting  Life.  Or  is  it  captiv'd  in  the  Wrath  of  the  divi- 
ded Properties,  labourethit  inBtiildingBitifi,  ftriveth  it  to  be  its  own  Lord  and 
Law-giver,  is  felf  its  firft  Mover  and  Ultimate  End  ?  thenlhalt  thou  of  theFleih 
reap  Corruption  j  the  Difunion  makes  Difordcr ,  the  Diforder  caufeth  Avcrlion, 
that  again  begets  Anguifh,  that  iflues  into  utter  Enmity,  that  finally  into  Rage. 

3.  Oh  then  (my  Soul)  return  into  thine  impregnable  Fonrefs,  ftep  back  into 
thy  Child- like  Innocence,  Meeknefs  and  Simplicity.    Haft  thou  in  Adam  loft  thy 

dea^ 


Meditations  and  Contemplations,  221 

dear  Vii'gln  Purity  ?  yet  blafh  away  thine  adulterous  Apoftaiicard  with  torn  Hair, 
flowing  Eyes,  and  a  broken  Spirit,  ackno\4(ledge  thy  unworthinefs,  implore  to  be 
as  one  of  the  hired  Servants,  and  thou  wilt  find  thy  Father  hath  bowels  5  a  ki  s  of 
his  will  brealc  thy  Heart,  melt  thee  as  Wax,  imprefs  in  thee  his  Ne-v  Life,  where- 
in the  various  Properties  draw  all  one  way.  Divine  Love  will  crucifie  Self-love 
and  Self-will,  and  kill  the  Enmity  as  the  freih  blufliing  morning  doth  the  Fogs  of 
the  night.  With- hold  nothing  from  him  whole  are  all  things  and  all  Worlds, 
whofe  thou  art,  and  who  fpared  not  his  One  Only  deareft  dear  Son  for  thee,  to 
attone  thy  divided,  inimicitious  Properties,  ranlbm  thee  from  the  Principle  of 
Wrath,  exempt  thee  from  the  Eternal  Dark  Abyfs,  free  thee  from  the  Hell  of 
Hells,  thy  exceeding  finfulnefs,  and  to  bring  thee  who  waft  a  Devil  inwardly,  and 
a  Beait  outwardly,  to  be  a  Child  among  the  Spirits  of  juft  men  made  pcrfeft  by  his 
Mighty  Salvation ! 

On  the  1 8th  Queftion  and  Anfwer.    Where  it  Heiven  ?  ii  it  a.  locd pUce  ?  Stc. 

I.  What  a  taking  Travel  were  it  to  pafs  with  and  thro*  Temporal  Plcafurcs  to 
Eternal  Joy?  If  fo,  what  throngs  would  refort  by  treading  down  the  fide  banks  to 
widen  that  narrow  way  ?  But  thou  haft  learnt  (  O  my  Soul !  J  that  the  pleafing  of 
theilelh  istheParadiceofFools  5  confider  thou  therefore  that  it  is  abundantly 
fiifficient  advantage  by  palling  through  as  many  deaths  as  are  days  in  thy  Pilgri- 
mage here,  and  through  as  many  horrid  Hells  to,  at  laft  to  fiep  lafely  into  our 
Fathers  Houfe.  How  acceptable  were  the  contemplation  of  Heaven,  if  it  were 
enough  to  entitle  us  to  it,  without  wetting  a  foot,  to  fit  on  an  ealie  Chair,  and  take 
a  profpsft  intheHoly  Sa-iptures  and  other  Books  of  what  fome  Travellers  thither 
have  left  on  Record,  which  will  do  the  work  when  the  viewing  the  World  on  a. 
Card  will  entitle  us  to  the  Kingdoms  of  it  ? 

1.  But  becaufe  there  are  Legions  of  Lufts  binding  hand  and  foot,  there  is  much 
to  be  done,  and  much  help  to  be  fought,  ftriving,  mortifying,  worlang,  crucifying, 
fafting,  refigning,  patience,  lying  low,  being  often  in  the  furnace.  And  becauie 
there  is  a  devouring  Lion  oppofing  malicioufl/,  there  is  need  of  great  Faith,  con- 
Hant,  flrong  Prayer  and  Watching.  Becaufe  alfo  the  Wifdom  and  Glory  of  this 
perifhing  World  oppofeth,  there  is  need  to  become  Fools,  to  be  accounted  the 
OfF-fcouringofit,  to  pafs  through  the  Good  and  Evil  without  being  impreflcd 
and  fvcayed  by  either,  but  m  meeknefs  bleffing  them  that  curfe  us,  praying  for 
defpiteful  Perfecutors,  and  lying  dead  to  prefcnt  defirable  things,  that  thou  maift 
be  railed  by  the  firft  Refurre^ion.  And  now  (  my  Soul )  thou  feeft  that  Heaven 
is  no  emptv  fpeculation,  butentring  is  opening  Heaven:  And  the  Lord  Jefus,who 
is  the  Heaven  of  Heavens  in  thee  with  a  mighty  Power  utterly  unconceivable  to 
the  top  of  Man's  Wifdom,  and  the  acuteft  deepeft  fearch  of  all  the  unregenerate 
World,  and  to  the  Children  of  the  Reiurredion  known  but  (as  Li  a  Glafs)  darkly. 

On  t'le  19th  Que.^ion  and  Anfwer,  What  ire  the  Dominions  of  Angels  Evil  and 
Good} 

I.  Piv/i  meditating  the  Heavens,  is  tranfported  into  admiration :  If'hit  U 
Mini  &c.  Bat  what  pUce  may  be  found  low  enough  for  Man  to  proltrate  himfelf 
in,  who  fcrioufl/  confiders  his  loathfom  deformity  by  fin  ?  he  is  i'o  far  bafer  than 
the  Outward  Heavens,which  yet  muftpafs  away,that  he  is  viler  than  the  Beaft  that 
periflieth  3  for  his  fubjedion  to  vanity  he  owes  to  us,  is  alio  viler  than  the  Earth, 
which  bearing  ourCurirc,yet  gratefully  pays  what  it  can  for  theBlefling?rnowering 
on  ity  and  willingly  ferves  tlw  higher  influence?  of  Nature  to  generate  noble  Con  - 

cretesj 


222  Meditations  and  Contemplations. 

cretes ;  and  were  it  delivered  from  oyr  Curfe,  would  gladly  travel  for  Paradifical 
Produiflions }  but  our  heavy  Curfe  is  fo  eaiing,  xhat  it  hath  entred  the  Timber 
and  Walls,  therelorc  muflthis  Houfe  needs,  as  chat  having  the  incurab'e  I.eprcfie, 
be  puli'd  down.  We  arealfoviier  than  the  poifonous  abominable  RcptilcF,  for 
thev  are  but  lig:>.res  of  the  forms  cf  the  Black  World  3  but  finful  Man  is  really 
unicc.i  to  iheni.  M ir-  a] To  confidered  as  Reprobate,  is  worfe  than  the  Devils,  both 
as  he  is  Icwer  by  Crcad')n,  and  higher  b;-  Egyravated  trar.rgreffion,having  tnimpled 
On  the  Only  and  mtft  eKcdleiit  Remedy  "freely  offered  for  his  recovery,  the  Sa- 
crifice <  i  the  moit  Holy  of  Holies,  the  Only  Et.?rnal  Son  of  God. 

2.  And  i?  there  no  Crcati.re  io  vile  as  Man  ?  Hold  this  (o  my  Scul ! )  for  thy 
Contemplation  remain  conf(.urdrd  and  ailcnifhed:  Let  not  thy  Tongue  Imother 
what  thy  Intellect  fees,  nor  thy  Pride  refufe  thy  juft  Reproach;  flatter  not,  paint 
not,  indulge  not,  but  depart  cut  of  thy  felf^as  now  clothed  with  thy  (hame  and 
filth  j  cry  to  him  whv;fe  Eternal  Mercy  is  infinit  e  for  pitv  to  caft  his  skirt  over  thee 
now  in  thy  Blood.  And  when  thou  contem.plateft  the  mbiime  Wifdom,  excellent 
Power,  and  irrefiftible  Aftivity  of  the  A";^e!ical  Hofls,  and  lem.embrefl  that  the~ 
fubtiltyofa  Fox,  the  ftrength  of  an  Afs,  the  nimblenels  of  a  Fly,  thejkillof  a 
Bee  lurpafs  thee,  yet  know,  (if  regenerate  into  the  Image  of  Jefus  Chrift)  thou 
maift  by  humble  Obedience  and  willing  Child- like  Refignation  to  the  Conduft  of 
the  Councils  from  above,  obtain  That  Wjfdom  which  the  Old  Serpent  is  fliorc  of j 
thou  maifl  hate  fin,  in  a  meafure,  as  the  Holy  Angels  do  ;  (vz't)  really,  becaufe 
it  is  fin,  and  univerfally  ;  thou  maift  love  Holiriefs,  Purity  and  Modefty  fincerely, 
in  a  meafure,  the  perfciflion  of  which  Love  is  the  Glory  of  the  Heavenly  Hofts. 
Let  not  therefore  the  fi^ame  of  thy  nakednefs  fo  fink  thee,  but  that  thy  humble 
thoughts  may  offer  up  Volumes  of  Blelfings  for  any  poflibilicy  of  recovery  .To  Thee 
therefore  who  art  all  in  all,  and  infini rely  aSove  all,  be  offered  up  my  wi  etched 
all :  To  Thee  who  art  all  pity  be  prefented  my  mournful  earneil:  prayer,  gracioufly 
lay  hold  on  m)  feeble  Faith  j  let  thy  Wind  blow  Life  on  my  dry  Bones. To  Thee,  O 
Fountain  of  Goodnefs,  be  given  all  my  weeping  praifes,  and  my  whole  Soul  for 
ever. 

On  the  20th  Queflion  and  Anfwer.    Cut  ofvfbat  Uthe  FJfible  World,  created }  &c. 

1.  This  Vifible  World  is  originated  out  of  the  Eternal  3  thence  fprung  the  Stars, 
and  four  Elemeits  of  the  one  Element;  the  Fire  adtates  feparates  and  digeflsthe 
other  three  Ele.r  ents  ;  aid  the  Father  of  Nature  forms  all  according  to  the  Will 
modell'd  by  the  Wifdom,  and  give'rh  the  Tmdure.  Thus  the  Fire-life  in  Man's 
Mortal  Body,  helps  three  Concodions ;  the  firft  in  the  ftomach  as  the  Chilus 
nourifhing  by  aflimilation  anfwering  to  the  Air ;  the  fecond  in  the  Mefentcry  and 
Liver,  as  Blood  anfwering  to  Water ;  the  third  Conccdion  is  the  paillng  by  the 
Veins  into  the  grofs  Members,  and  by  the  Arteries  to  the  more  fine,  and  to  add  to 
the  Bones,  a-nfwering  to  Earth  and  Stones  ;  in  each  of  which  is  a  feparation  of 
the  unprofitable  part.  This  Contemplation  well  raifed  Duvid  to  fay,  I  am  fear- 
fuUy  And  wonderfuiiy  made.  And  as  in  our  Mortal  Man  there  is  fcmething  furvivmg  j 
vi^.  thcTinfture;  foin  the  Out-birth,  the  Soul  of  it  and  Tinfture  being  cut  of 
the  Eternal  Nature  and  the  firfl  Principle,  is  indifToluble,  but  the  Beflial  Man  fees 
not  that,  but  greedily  catchcth  at  the  Husk  and  Hogs-meat,  the  excrementitious 
part. 

2.  But  thou  ( Oh !my  Spirit)  (hew  by  thy  humble  meeknefs  thy  high extra- 
(flion  fhew  by  thy  Refignation  to  the  univerfal  Will  of  thy  Creator,  that  thou  art 
his  Child,  k;ep  thy  Lamp  clean,  that  being  enkindled  by  the  Fire  from  above,thou 
maift  enlighten  the  dark  Forms  of  my  Immortal  Soul  to  know  and  live  to  God, 

and 


Meditations  and  Contemplations^  -22] 

■and  will  purely  his  wills  that  my  Souls  heat  may  be  a  Love  fire,  and  that  Lovie- 
fire  may  be  a  conftant  Fountain  for  thy  Love-flame.  That  as  every  individual 
Creature  in  their  degree  do  unawares  to  themfelvcs  fliew  the  Almighty  Power 
and  Infinite  VVifdom  of  God,  thou  bein^  intrufted  more  than  they  all  with  five 
Talents,  mairt  prove  them  to  ten;  and  fhcw  funderflandingly  )  not  on!y  his  Infi- 
nite Power  and  Wifdon  but  Infinite  Goo  Jnefs,  Grace,  Clem'^ncv,  Condecenfion, 
Pitv,  Love,  Bounty  and  Sweetness-  And  thou.  Oh  my  Aftral  and  grofs  Body! 
beware  left  the  poor  Brutes,  by  fervin.:;  thee  while  the/  live,  and  dying  to  keep  thee 
alive,  out-ftrip  thee  not  fo  far  as  to  witnefs  againfi:  thee,  that  thou  haft  prevented 
the  end  of-thine  own  Creation  and  theirs  bv  infatiably  lufting  to  indulge  and 
fcrvc  thy  felf  thereby,  roblmg  thy  Soveraignof  the  fruits  of  his  Vineyard. 

On  the  2  ith  Qucftion  and  Anfwcr.  Whence  proceeded  Evil  as  peifonoui  Creatures 
here}  &c. 

I.  Out  of  the  Dirk  Confufion  by  the  Apoffafie  of  Luciftr  and  his  Le^'ons,  the 
F/4*  moving  by  the  Separator  to  bring  forth,  every  Power  ftrenuoufl/  willed  to 
make  ic  felf  creaturely;  fo  wasitthclevcn  Flaners  feverallv  bear  the  kven  fepa- 
rate  Powers,  and  according  to  them  are  impreired  the  Evil  and  Good  Properties 
on  Plants,  Minerals  and  Senfitives ;  not  that  any  one  is  wholly  one,  but  one  is 
prevalent,  and  the  reft  fubfcrvient.  Thus  evil,  venomous,  loathfom,  voracious, 
fierce  Creatures  and  things  have  cxiftence.  yet  fliinech  the  Sun,  d»fccnde:h  the 
fwee:  drops  on  them,  and  fpringeth  up  the  fatnefs  of  the  Earth  for  them. 

z-  Behold  here  the  overflowing  Bounty  of  the  gracious  God  who  feeds  the 
young  Lions  and  young  Ravens,  the  Dragons  and  Serpents  of  the  Wildernefs.  Be- 
hold here  alfo  his  Long-fuffcring,  who  not  only  fpare?  but  heaps  up  outward  blef- 
fings  on  far  worfe ;  (v/^)  obftinate,  hardened,  feared  Re. .els,  for  whom  he  hath 
not  fpared  his  own  Son,  and  on  whom  he  hath  waited,  counfelling,  entreating, 
convindng,  refifting  and  dropping  Line  upon  Line,  perhaps  tuentv,  forty,  and  on 
fome  fifty  years  ;  for  ever  blelTcd  be  that  abufed  Creator,  that  bleeJing  Redeemer  j 
that  grieved  Holy  Ghoft. 

3.  Come  hither  all  my  Inward  Powers,  proftrate  30urfelves,  be  enkindled  by 
this  Holy  Fire  ;  learn  to  do  good  for  evil,  bleffing  for  curfing.  Be  aftonilhed 
(O  my  Soul !)  that  ever  thou  didft  return  black  ingratitude,  and  trample  on  hea- 
venly Blood  and  Bowels  of  Mercy,  that  thou  haft  not  only  been  as  the  worft  of 
Beafts,  but  much  more  vile,  and  haft  had  fomething  in  thee  to  ftout  ic  out  againft 
the  Charms  of  Dirine  Love.  God  glorifies  his'  Almightinefs,  Wifdom  and  Good- 
nefs in  Evil  Creatures,  hisjuftice  by  the  Devils;  fo  that  if  we  be  wicked,  what 
loleth  he  ?  and  if  we  be  righteous,  is  it  not  for  our  felves  ? 

On  the  2  ith  C^ueftion  and  Anfwer.    Why  mufi  there  be  Strife  in  Nxturs  ? 

i.  By  Nature  is  meant  the  Outw.ird  Nature,  where  ftrife  arifeth  out  of  con- 
trariety, and  contrariety  founded  in  the  dividing  of  the  Properties,  which  di- 
viding fhould  ha\  e '  een  hidden  from  A.Um^  had  he  continued  in  the  Harmony  ; 
but  hts  Fall  opened  the  Enmity  in  his  Soul,  in  his  Spirit,  in  his  Aftrai  Mai  and  in 
his  Body,  which  then  was  brco  ne  V^ft.al.  And  the  Peace,  Mai  compof,;th  is  the 
confeqiience  of  ignnra  ice  or  ffjpiliuy,  which  our  Saviour  when  he  comes  breaks 
and  draws  a  Sword  r.gainft. 

I.  The  reafon  is.  becaufc  the  Peace  of  our  making  is  a  ftifling  or  violent  ft^op-^ 
ping  of  the  Natural  iffies  of  the  Striving  Propcrtics,no  more  like  the  true  Reft  than 
Ad'itns  Sleep  was  like  the  ParadihcalLife  ;  but  the  Lord's  Reft  apd  Peace  is  when 

Ff  '  the 


124  Meditations  and  Contemplations, 

the  fix  workinglPf  operties  refult  in  the  feventh,  and  the  four  Fowls  generate  the 
fifth;  yet  neither  the  lixth  nor  the  fourth  ceale  to  be,  or  to  work,  but  in  their 
working  attain  the  true  end  of  their  work. 

3.  Is  It  thus,  O  my  Soul  ?  beware  of  indulging,  drowning  and  burying  thy  felf 
in  Hupid  eafe,  but  as  the  Infinite  Father  worketh  hitherto,  generating  the  Son, 
and  the  Son  worketh  in  the  Father,  and  the  Holy  Ghofl  goeth  out  continually  with 
Tower  and  Vert,ue3  fo  alfo  in  thy  very  little,  wretched,  poor  faculties,  co-operate 
with  higheft  longing  and  defire  in  this  happy  ftrife  j  bring  the  ftrong  Forms  cf  thy 
firft  Principle,  into  the  meek  Light  of  thy  fecond,  and  let  all  iffue  into  Divine 
Love  and  Delight,  which  will  be  a  third,  till  thou  flame,  and  thou  be  as  fuel,  dy- 
ing and  nfing  again  always  more  bright  and  flaming.  Fear  not  to  die  daily,  but 
ftudy,  prefs,  pray  and  praftife  it,  that  thou  maift  every  day  be  renewed  and  tranf- 
formed  into  the  Image  of  him,  a  glance  of  whofe  gracious  countenance  hath  a 
ravillaing  Pov^er,  and  covers  thee  with  (hamc  and  confufion,  and  yet  with  excefs 
of  humble  trembling  Joy  it  ihakes,  yet  confirms,  it  kills,  yet  revives.  And  if  a  glance 
be  fo  noble  and  powerful,  what  were  a  fteddy  look  ?  and  then  what  lofeft  thou 
foraying  into  outward  divertifements,  thole  deluding  fiatterers  ?  Lookcft  thou  on 
any  thing  without  a  defign  to  fee  thy  great  Lord  in  it  ?  it  renders  thee  lofs  of  time, 
bows  thee  down  like  the  Beaft,  is  thy  fnare,  and  thou  doR  unnaturally  lay  hands 
on  thy  felf,  be  thine  own  deceiver,  making  thy  fences  thy  tempters,  left  there 
fliould  be  want  of  Devils ;  but  to  ffrive  againft  this  is  a  Holy  War.  Art  thou  (my 
Soul)  unwilling  ?  pray  the  Divine  Will  may  make  thee  an  impreft  Souldicr.  Faint- 
eft  thou?  Love  hath  Eagles  wings.  Feareft  thou?  Faith  hath  a  whole  Armoury. 
Thinkcft  thou  this  Combate  is  above  Thee  to  atchieve  ?  what  were  all  the  Spirits  of 
the  Juft  made  perfcd,but  the  Children  of  finners,  and  themfelves  finners  pluckc 
out  of  the  Fire,  Captives  redeemed  by  our  Lord  Jefus  ?  Look  on  that  Eye  (my 
Soul j  w  ho  ever  looks  on  thee,  and  all  days  will  be  holy  days,  all  places  holy 
places,  and  thou  ever  in  the  bcft  company  thou  art  capable  ©f,  fuch  as  will  teach 
thee  to  lead  thy  natural  ftrife  into  fupsrnatural  triumph. 

On  the  23  th  Queftion  and  Anfwer.    On  the  Vividing  the  One  Element  into  f 01^, 

1.  Like  as  the  Monuments  of  former  Ages,  the  Tower  of  Bite/,  the  Egyptian 
Pyramids,  the  undertakings  of  Jrchimedes,8cc.  do  commemorate  the  Atchieve- 
ments  and  Skill  of  the  Framers ;  fo  do  the  works  of  God  fpeak  the  great  Jehovah  : 
Whence  the  Pfalmiftj  The  Heavens  declare  t'^e  glory  of  God,  and  the  Elements  Jhew 
hk  bandy-vporli.    The  four  Elements  are  according  to  the  four  Forms. 

2.  Behold  how  out  of  one  are  all  things  infinitely  proceeded,  for  out  of  the 
^  Unity  is  breathed  the  multiplicity,  fo  that  when  we  bring  our  multiplicity  for- 
ward, as  we  ought,  we  return  into  the  Unity.  O  mv  Soul.'  let  the  multiplicity 
of  the  very  Out- birth  of  the  third  Principle  be  but  taught  to  know  its  diftance,  and 
thou  maiftlive  inthe  Unity,  rule  over  the  Multiplicity,  and  bring  out  cf  the  four 
Elements  their  Glory  and  Vertue  for  thepraife  of  the  Almighty  Soveraign,  that  in 
an  outward  way  (  yet  having  Eyes  within  )  they,  like  the  four  Beafts  before  the 
Throne,  without  ceafing  fay.  Holy,  holy,  holy ^Scc  And  again,  when  thou  dieft  to 
the  Tyranny  of  the  four  Forms  of  thy  Root,  thou  afcendeft  by  their  Harmony  into 
the  fever  al  branches  bearing  good  fruit. 

3.  What  tho'  thy  Sting  be  fharp,  may  it  but  ftir  thee  up  the  more  vigoroufly  to 
the  work  of  God  in  thee  ?  What  tho'  thy  Fire  be  hot,  may  it  be  the  incentive  to  a 
radiant  Love-  flame  ?  What  if  thy  Anguiih  be  greatly  ponderous  and  opprcfiive, 
if  it  ballance,  fteddy  and  fix  thee  to  a  glorious  perfeverance  ?  Courage  then,  thou 
art  on  a  Ihgrt  Voyage  to  a  vaft  Country.    Are  not  all  the  Elements  doing  their 

IcyeraJ 


J[fedftatfOf2s  and  Contemplation}]  ix^ 

fevera!  Ofiictfs  ?  Is  not  every  Pile  of  Grafs  ob«ying  its  Ordinance,  and  levelling  at 
the  End  of  i?s  Inf?i:ution  ?  Is  not  the  whole  S-'amily  of  the  very  innocent  Creatures 
preparing  themlclvcs  to  live  and  die  for  thy  f  Icafure,  profit  and  neceflity :  And 
wilt  thou  not  do  and  fufFer  for  him  whoi'e  thou  art,  and  who  hath  vouchlafed  to 
make  himfelf  (  of  meer  Grace  to  be  )  thinf,  and  which  conformity  in  thee  is  for 
thine  own  abfolutely  neccfTary,  overflowing  Ecernal,  fuperabundant  Advantage; 
thou  haft:  but  thcfe  three  things,  make  thy  choicc,either  to  go  back  into  Egypt^i^ond 
ftilland  fallinthc  Wildernsfs,  or  go  on  after  thy  Captain  into  the  Laud  flowing- 
with  Milk  and  Honey. 

On  the  14th  Queftion  and  Anfwer.    Wherefore^  and  to  what  Benefit  are  Stars 
Crested  ?. 

The  Stars  are  the  Revelation  or  Immenfe,  palpable,  finite,  diflblvible  Body  of 
the  Infinite,  Eternal,  Holy,  Subftandal  World,  and  that,     r.  In  their  Splendor,      i; 
efpecially  in  the  glorious  fliming  Sun.    But  how  dirty  and  vile  is  Man  ?  O  m?  Soul, 
how  art  thou  darkened,  every  little  Sturm  clothes  thee  in  Rigs,  andcafis  filth  on 
thofe  Rags  ;  every  recefsof  true  Light  leaves  thee  languifliing  as  one  Foot  were  in 
the  Grave,  whilft  their  Beauties  arc  (in  their  Principle  )  lifted  far  above  fuch  mu- 
tations J  fix  then  thine  Eye  on  thy  Sun,  and  like  the  Flower  of  the  Sun  turn  ever  to 
him,  and  only  to  him  wherein  alone  lyes  thy  chief  good.    2.  In  their  variety     *J 
wherein  they  are  admirable,  particularly  in  the  feven  Royal  ones-    So  are  there 
in  Saturriy  Mirs,  Mercuryzndfupiter  when  crofs  afpe;led,an  intolerable  ligation, 
ang'jii>i,  rage  and  proud  elevation,  inthe5'M«,  Moon  and  ^cww  a  fcorching  Fire, 
Inconfliancy  and  Impurity,  in  all  which  the  Eternaldark  Principle  openeth  it  felf, 
but  in  their  benevolent  Afped  is  an  Harmonious,  Noble,  Tranfcendent  Excel- 
lency figuring  the  Paradifical  Holy  Principle.    But  how  much  in  thee,  O  my 
Soul,  is  there,  not  only  to  figure,  but  of  the  real  fubfiance  of  the  dark  World  ? 
So  much  as  thou  haft  of  Covetoufnefs,  Envy,  Anger  and  Pride,  fo  much  art 
thou  not  a  repKefentation  but  a  part  and  limb  of  the  dark  Abyfs,  an  eflential  porti*. 
on  in  thy  proportion  of  the  black,  raging,  blafpheming,  burning  Hell  of  the 
Damned,  radically,  virtually  and  potentially.    What  is  the  Long-fufFering  of 
God  who  bears  affronts  and  defpights  from  vile  wretched  Man,  while  the  whole 
HoffcsofStarspunduallyobferve  his  Ordinance,  and  are  at  his  beck.    3.  In  their 
(  as  to  Man  )  Infinity  they  figure  the  Angelical  Hofts.    And  as  every  Angel  is  as 
one  whole  Kingdom,  fo  is  every  Star  as  one  whole  World  ;  how  little  a  proud 
Worm  then  is  the  dirty  piece  of  Clay  caird  Man?  How  dare  any  the  grcate/l  of 
them  admit  a  thought  of  being  his  own  Lord  and  Law-giver  to  enter  his  foolifli 
Head  and  deceitful  Heart  ?  And  how  much  lefs  dareft:  thou  (  my  Soul  )  who  art 
of  the  leaft,  loweft,  and  moft  unworthy  of  Men,  why  delayeft  thou  to  give  thy 
whole  will,  thy  love,  thy  hfe,  thy  felf  to  him,  from  whofe  word  thou  fprungeft, 
bv  whofe  word  thou  fubfif!eth,  on  whofe  word  anchoreth  thine  only  hope  for 
Time  and  for  Eternity :  Deceive  not  thy  felf  by  giving  up  the  gi,iidancc  of  fmall 
and  indifferent  things,  whilft  thoufway  eft  the  weighty  imports  of  thy  Life,  and 
refenteftadifappointmenttkereasadifmembring,  but  faithfully,  ftedfaftly,  wil- 
lingly, fubmi(fivelybow  with  equal  refignation  to  every  of  his  Providential  De- 
terminations, thofe  of  the  nearcft  and  moft  fenfible  concern  as  of  the  leaft  ;  fo 
fhalt  thou  dwell  in  a  peaceable  Habitation  .4.  In  their  fteddy  duration,their  Morn- 
ing commenced  with  what  is  cali'd  time,  and  their  Evening  compleats  it,  and 
then  (refolving)   Eternity  relumes  all,  but  I  am  ofyeftcrday,  orlafthour,  and 
do  poft  away  with  the  next,  yet  fo  feeble  as  cannot  watch  with  our  Lord  one 
Hour..   A  weight  of  Glory  is  at  the  Goal,  yet  I  would  havcic  before  I  run ;  mora 

Ff  2  chan 


12$  Meditations  and  Contemplations. 

than  Heart  can  conceive  is  prepared  for  perfcverance,  but  1  would  have  all  before- 
I  well  begin.    O  my  dear  holy  God,  and  mufti  ftay  enquiring  after  thee  >  Muft 
my  {hortrir-efecm  long  tome?  ^  uft  my  hope  bedcferr'd  till  I  faint?  M.ifl  my 
lick^'oul  be  Impriibn'd  too,  and  none  to  vifit  her  ?  Have  I  but  one  in  my  Heart 
on  Earth  and  in  Heaven,  and  muft  I  be  fo  throrgd  v\ith  Strangers  as  not  to 
touch  the  Hem  of  his  Icamlefs  Garment?  While  I  pine  awav  for  thee  I  do  je: 
tremble  and  blulTi  to  approach  theej  how  can  fo  foul  ut  c^ean  a  Crcatuje  come 
into  lb  pure  a  Palace,  or  Stand  before  thy  Holinefs  ?  Sha-ne  covers  me,  >  et  Pafllo- 
rate  Love  makes  m.e  bold  and  impa:ient.     I  will  not,  T  dare  not  plead  mo^itfl   i:\ 
excufe  of  difobedience.  if  1  v.ithhold  my  fel'I  die,  fori  cannot  live  in  thy  ab- 
icr-ce.     WhatkindofLifcisthis  that  ke:ps  me  from  my  Life,  when  {hall  thy  Ba- 
ni'ihed  be  recall'd  ?  Oh  le:  not  time  with- hold  Eternity,  let  not  manv  days  Je  igthen. 
my  Night.    Ismy  prefence  in  this  Body  able  ice  from  m.y  Lord  .-  for  how  can  the 
dry  Ereafls  within  the  reach  of  this  vile  Body  fatiate  my  thir'^y  Soul?  What  kin 
isthe  periihing  lump  of  this  Body  tom?  ?  it  is  deaH,  why  fliould  my  living  Spirit 
be  ryed  to  the  dead  ?  Yet  will  my  Lord  continue  me  under  the  load  of  mine  own 
making,  burymeunder  fofada  Vail,  leave  main  Anguifh   nail  m;  to  the  Earthy 
deny  me  the  view  of  my  ore  only  moft  fweet,  dear,  precious  and  dcfirable  0':i- 
)t£t  f  It  is  the  Lord,  he  doth  all  things  well,  w'^o  having  himfelf  but  one  only  Be- 
gotten gave  that  his  only  Beloved  for  me  ;  and  (hall  not  this  fiience  me,  caufe  me 
5,      to  a:quiefce  and  fwallow  me  up  for  ever  ?  5.  In  their  order,  not  juftling,  Parting, 
lofirg,  over  running  nor  fainting,  but  regularly,  fteddily,  jointly  ever  proceed 
on  their  Creators  great  designs  ;  Their  Motions,  Afpe(5ls,  Courfes,  Pofitions  and  , 
Variacionsfoexaftlyprecife  (to  the  praife  of  the  God  of  Order)  that  all  or 
much  of  that  they  are  about,  is  cafily  fore  known,    But  among  Men  what  King- 
dom tho'm  Peace,  or  Army  when  their  Life  depends  on't  may  be  found  without 
ftrange  difcrdcrs,  what  Town,  what  Family  without  it,  what  Man  but  for  a  very 
few  ftcp^  treads  order  ?  for  we  having  by  tranfgreffion  loft  it,  are  both  ignorant 
ofitand  obftinateagainftit ;  fo  that  to  introduce  the  ri^ht  order  is  rcquir'd  in 
forming  of  the  Inte  lie  fl,  alluring  of  the  Aff^dions,  and  fubje  fling  of  the  Will,  and 
there  is  alforequiiite  clenching  of  a  Nail,  and  driving  in  of  a  Goad,  or  elfe  order 
ethrr  ftarts  or  dies     But  who  is  t'  at  ^'!an  dwelling  in  a  Houfeof  Clay,  who  upon 
anunering  Inrelle^isu-.i  el  to  the  Divine  Oi^der  foas  to  conform  an  unwaver- 
ing will  thereunto-  How  in?nv  faintings,  recoils,  runnings  back,  and  Apoflacies 
haft  thou  (my  Soul)  fadly  Experimented   what  hour  haft  thou  continued  only 
the  Lords  without  mixing  Linnen  with  t>e  Woollen  ?  And  m.uft  the  Holy  Spirit 
be  grieved  wi:h  fo  vie  a  wierch    m(jft:  thy  Bones  be  fet  and  diQocatcd  by  a  conti- 
nued Succefii  >n  ?  Oh  thou  Fountain  of  Goodnefs  when  fhall  thy  will  be  doner 
here  a"^  it  is  in  Heaven,  wh?n  in  the  ourward  Man  as  in  the  outward  Heavens, 
when  in  the  inward  af  in  the  ho'. -- Heave -s?  Let  thy  fweet  Order  bury  my  con- 
6f      fufions  that  in  thse  ma-  he  m;  Reihrredirjn.    6.  In  their  enei^v,  ftrength,  and 
arftii'e  vigour,  foare  they  the  immediare  Parent  of  the  four  Elements,  being  the 
fame  in t^e  outward  Principle  asthe  frengthof  their  Root  and  Originals  is  in 
the  Inward  Worlds  ;  the  four  a-^guifhing  Conftellations  alfo  afford  matter,  and 
in  the  Moons  property  exhibit  ic  into  palpable  fubf^ance,  this  the  folar  power  ex- 
alteth  according  to  the  kind  the  Separator  difpofeth  every  thing  unto,  in  Minerals, 
Vegetatives  andSenfirives  generatUig  animating,  maturing,  invigf^rating,  enno- 
bling, irradiating,  and  again  cx'ialing  their  volatile  parts,  and  diflblving  the  Fa- 
brick-    All  ftrong  couragsous  Cre.tures  owe  their  compaction  and  fortitude  in- 
ftrumentally  to  them.    But  what  am  I  who  cannot  by  all  Humane  Art  or  Policy, 
qr.by  any  Fortrefs  or  Arms  be  defended  againft  a  Fly,  who  if  Commiftion'd  to 
H9iftility  can  enter  fuch Organ  as  may  fufifocate  niy  Breath?  How  inevitable  my 
»  Mifery 


Meditations  and  Contemplations.  217 

Mrerythatlatoncenouriihrny  Life  and  tlie  5ceds  of  my  Mortality  brought 
forthof  chcV/ombwithandinme,  and  after  have  with  pain,  hazard,  caie  and 
forrow  flruggled  a  fcM  years,  my  Coiftellations  having  wrought  their  courfe,  it 
muil  be  faid  to  me,  return  to  thy  dufl  as  all  other  the  Sons  of  vat.i  Mankind.  7.  In  .7 
their  Vertue  u  hi:h  is  fo  confpicuous  that  from  them  every  Creature  of  this  who'e 
Prinrip'e  derive  their  Excellercyj  The  Elements  their  fimplicity,  the  outward 
Heavens  their  purity  and  ferene  Beauty,  they  enrich  tr.e  Fields  with  Fruits,  clothe 
them  wich  Fiowf.rs.  replenilh  the  Sea  with  Inhabitints  and  precious  Things,  the 
Air  with  foul,  pene:rate  the  Bowes  of  the  Earth,  fo  as  to  produce  and  generate 
preciouS  Metals,  Stor.es  and  Sanatives,  give  Excellency  to  Senfirives  from  the 
Ant  to  the  Elephant,  their  a^ivity,  comelinefs,  ufefulnefs,  cunning  and  feminal 
Power.  But  above  all  to  ''ana  vigorous  beautiful  Body,  a  prudent  capacity  and 
prcfp:rous  fuccefs,  fun  ifhi  g  him  with  fuch  Abilities  as  may  be  applicable  to  - 
prefervehimfelf  and  others,  by  implanting,  improving  and  repairing  things  pro- 
fitable, and  extirpating  and  preventing  the  noxious,  alfo  ennobling  him  with 
fuch  Endowments  whereby  he  may  rule  over  and  give  condud  to  the  Inferiour 
Creatures,  and  ufe the  Creation,  the  Earth,  Water,  Air,  Fire  and  Wind  as  his 
5ervants  to  do  his  Work  without  Wages  or  I  imitation  of  Time,  (^c.  The  Ruler 
of  the  day  and  Miftrefs  of  the  Night  are  his  Diredors. 

Onthe  ^^thQueftionand  Anfwer.  Of  the  Temporal  Ndturesy  Light  and  Dariineff 
w'rer.ce  thsy  fprunganiexiji. 

Seeing  they  fprung  from,  cxift  by,  and  are  manifcftations  of  the  two  incom- 
prehenfible  Principle?,  the  holy  Light  World  and  the  daik  Wrathful  World,  how 
large  a  Field  of  Meditation  is  here  to  us  Men  who  are  Uttle  Wor'ds  ? 

the  Experience  of  one  Man  h;uhbeen,  that  his  Clofet  approaches  in  the  Even* 
ing  hath  been  more  confuted,  perplext  and  impure,  and  his  m.ofi:  early  Morning 
accefs  more  fimple   chsarful  and  vigorous  ;  the  former  fee  r.ing  not  only  toucht 
with  the  days  contagion,  but  at  the  eiitra  ice  of  the  figure  of  the  dark  Abyfs; 
whereas  his  Morniig  hath  been  a  Sally  of  the  Soul  out  of  a  Dungeon,  more  tran- 
fported  with  a  nevv  Glory  figuring  the  Relurredion.    W'hich  Teems  to  be  one 
reafon  the  Chridians  about  aa  hundred  vears after  the  Incarnation  ufed  to  meet 
at  certain  days  before  Sun  niing  to  Sin^  Hymns  to  Jefus  Chrift,  <^c.    Hence  thofe 
in  whom  <  hrifl  is  rifen  arethe  Children  c  f  the  dav,  for  New  "^emfalem  knows  no 
Night.    If  therefore  thou  (my  Soui)  art  rilen  with  Chrili,  the  things  over  which 
thou  artrifen  are  tot'.ie:diad,  dry,  withered  tratli,  and  thou  art  erred  by  the 
firft  Refurreflion  inta  the  new  fruitful  growing  (late.    But  where  are  r he  fteps  of 
thy  growth  is  it  in  the  figure  or  fimilitude  of  the  Ne-v  Birth  ••  Ha^'t  thou  a  Lamp 
without  Ovl  ^  A  fair  Building  not  rightly  founded  ?  Livefl  thou  on  rhe  Leaer 
without  t'e  Life  -  Art  thou  receiving  Se;d,  but  choaking  it  with  the  outward  Prin- 
ciple? Arc  thou  one  of  the  Grains  that  fnall  be  fannd  awav?  Or  haft  thou  entred 
the  true  fecond  I'lincip'.e  ?  Do  thy  Original  forms  generate  the  true  Light  whereof 
the  ou'.ward  Light  is  but  a  fliadow,  and  therewith  the  Divine  Love  whereof  the 
higheft  outward  delight  is  but  a  weak  Similitude?  Is  there  in  thee  a  deep  humble 
foundation,  and  a  fpringing  up  of  Life  through  Death  as  a  Ikudlure  on  that  pro- 
found Bafis.    If  fo  the  day  isv  dawned,  and  the  Day-Star  rifen,  elfe  not ;  a  dim 
weak  fight,  yet  infallibly  informs  when  'tis  day,  and  when  not,  and  why  fliould  it 
be  fo  m>  fterious  to  our  Intelleft  ?  But  fo  difmal  is  Mans  Fall  that  the  Children  of 
Darknefs  may  more  unerringly  doom  themfclves  fuch  than  thofe  of  the  day  can 
be  aflTured  of  their  progrefs  therein  :  While  that  often  good  beginnings  are  flst- 
ter'd  as  if  the  Prize  were  won,  ai)d  yet  themfelves  degenerate  into  wild  Grapes  and 

wild 


S  2  8  Meditations  and  Contemplations, 

wild  OUv«s,  and  the  awakened  Souls  are  often  under  various  Mirreprefcntatjonj 
tearsandimprcflionsprocce'dingfometimesfrom  real,  and  Sometimes  fromfuo! 
poled  caules  j  as  it  happens  to  a  difirdred  Traveller  in  an  unknown  Coimtrey  or 
as  to  a  laden  Ship  labouring  uncer  fucceffive  Surges.  Seeing  therefore  the  day 
and  night  wc  carry  about  m  our  Bolcms  (  figured  by  the  natural  day  and  nieht  ) 
IS  trueiy  Heaven  and  Hell,  what  higiieft  uibgence  is  neceffary  to  introduce  and  ftir 
up  the  one,  and  what  dreadful  earnell  cautions  are  Fcquifite  (hke  Sea  mark«? 
where  the  Ships  have  been  fpht )  to  (hun  the  other.  ^ 

On  the  26i\i  Qucilion  and  Anfwer.  Of  the  feparation  of  the  Water  above  the  Fir^ 
frnment  from  the  tV&tir,  which  is  mdernexth  the  Fir miment,  and  of  the  Created  Hea- -en 
intbemtiifiejtbsff^atsr.       . 

I.  The  Created  Heaven  out  ofthe  midft  of  the  Water  (being  the  outward  Hea- 
ven partaking  of  ooth  Waters )  IS  hkethe  Tree  bearing  the  Forbidden  FrLitwhich 
Itood  in  tne  miaR  ofthe  Garden  between  the  inward  and  outward  Principles  and 
partaking  by  Figure  ofthe  inw  ard  but  really  was  ofthe  outward.  The  Water  a 
bove  the  Firmament  is  a  part  of  holy  Paradife,  and  that  under  the  Firmament  our 
palpable  Mortal  Water,  yet  a  fimilitude  of  the  other  j  for  as  this  is  our  condenfed 
Air,  and  our  Air  as  the  Breath  of  Fire ,  fo  is  that  holy  living  Water  the  meeknefs 
ot  the  Heavenly,  which  Air  is  exalted  from  the  Incomprehenfible  Forms  of  the 
holy  Fire.  And  as  our  Water  hath  a  deanfing  property  to  the  outward  Man,  fo 
iiath  that  a  puritymg  power  to  tne  inward.  As  ours  gives  reception  to  the  Light 
which  no  looner  looks  on  it  but  through  it :  So  is  that  the  Vehicle  or  Tranfparent 
Habitation  of  the  Eternal  Light  not  to  be  underftood  fogrofly  as  the  Blood  is  of 
the  Lite  of  Creatures,  but  in  a  fenfe  agreeable  to  the  Spiritual  Power  and  Property 

2 .  And  as  ludfer  not  obtaining  his  inordinate  defire  excited  his  Central  Fire  to 
the  dryingup  ot  his  meek  Water  wherein  his  Light  iTione,  his  Light  thenceforth 
dilappearcd.  so  when  Mans  dark  implacable  Lufl  thirftmg  for  Domination  Re- 
venge, ortocompalsfome  other  evil  ("according  to  the  fierce  Aneuilh  of  the 
Firei^oul)  is  quenched,  overcome  and  kill'd,  by  the  finking  down,  humble  fub- 
jeftion  and  true  refignation  ofthe  Will  to  the  Divme  Councd  and  Condud  a  new 
Lite  IS  generated  of  Childlike  Obedience  by  the  arifing  of  this  Water  of  the  upoer 
i^prings  which  cleanfe  and  become  in  that  5oul  a  Well  of  Living  Water  fprineinfl 
up  to  Eternal  Lite.  For  this  V/ater  is  the  Eternal  Light  and  Eternal  Love  fub- 
itantiated  m  fuch  degree  as  this  holy  living  Warer  can  be  capable  fo  to  be  fignified 

E^pd.  30. 18.  by  that  in  theBrafs  Laver  between  the  T  abcrnacle  of  the  Congregation,  and  the 
Altar  wherein  the  Priefts  were  to  wafli  that  they  died  not. 

3.  Why  (Oh  my  i-oul  )  are  thy  daily  and  hourly  thoughts  fo  low  and  im- 
P"^*-  }.^  IS  not  the  defedot  a  Fountain  of  that  above  the  Firmament,  but  bccaufe 
thou  ufeft  It  not.  Why  fomecimes  feeleft  thou  the  Fire  of  prevailing  Wrath  pro- 
ceeding from  Impatience,  that  from  Pride,  that  from  Ignorance  of  God  and  thy 
le!t,  but  becaule  tr.oii  draweft  not  by  an  eameft  thirft  this  living  Water,  nor 
""^7,lP^o  It  ?  Why  IS  It  by  the  returns  of  thy  old  Habits  thou  fo  often  defileft 
thy  lelt,  and  lo  Icldom  wafheft  in  thefe  Waters  ?  Did  not  the  Pnefts  wafh 
as  often  as  i-acrifice  was  it  not  daily  Morning  and  Evening,  wants  not  the 
Earth  the  former  and  latter  Ram  ?  So  let  (  Oh  my  Lord  )  my  cleanfmg  be  fre- 
quent and  conltant  as  was  chat  ofthe  Priefts.  Let  it  be  real  as  the  Fire  ofthe  Altar 
and  the  Water  m  the  laver  was  real.  Let  my  cleanfmg  be  univerfal  and  extend 
toalltheaChvc  Properties  as  they  waQied  both  Hands  and  Feet,  and  theu-  Fire 
coQlumcd  the  whole  Burnt-Oifcring.  J,ct  me  (  Oh  thou  God  of  my  Spirit ;  nei- 
ther 


Meditations  anci  Contemplations,  22^ 

ther  begin,  much  lefe  end  with  the  outfide  wafliing,  which  is  my  felf  n-afhing  of 
mylelf;  But  let  my  Soul,  mylnfide,  my  Heart,  Wiil,  Defigns,  Ddires,  and  my 
fecret  Thoughts  be  wafht  by  thee,  for  without  that,  I  have  no  part  in  thee.  Let 
this  washing  laft  longer  than  the  poflibility  of  my  polluting  my  lelf  can  endure* 
And  let  me  be  waflit  from  my  feif,  which  is  the  foul? ft  fink  on  this  fide  Hell. 
Then,  and  not  nil  then  (hall  I  know,  what  the  Water  above  the  Firmament  is 
and  can  do  for  fuch  a  black  Creature  who  of  himfclf  muft  cry  unclean,  un- 
clean. 

On  the  27th  Qiieftion  and  Anfwer.  Of  the  Mde  ttnd  Female  H^inds.  JVhtttce  it 
their  Difire  to  each  other  ?  And  of  the  necef^ty  of  it. 

1.  We  are  taught  to  pray.  Thy  will  be  done  on  Earth  as  it  it  in  Heaven,  ^t  feeing 
that  Man  hath  (now  by  dividing  the  Tinftures,  who  till  then  Imaged  the  D;vine 
Kingdom  )  got  fuch  a  will  as  is  on  Earth  among  the  Brute  Beafts,  lofing  the  Hea- 
venly Image,  what  remains  but  that  the  will  be  taught  fubjcftion,  and  long  for, 
groan  after,  earneftly  defire,  and  accordingly  pray  to  be  reftored  here  to  be  as 
they  are  in  Heaven,  where  by  the  reunion  of  the  Tinftures  they  Image  their 
God.  Yet  tho'  the  Rent  of  the  Tmdlares  be  irreparable  in  the  bulk  of  Mankind 
here,  and  that  God  of  pity  to  his  Creatures  hath  extraded  Good  out  of  Evil,  bear- 
ing by  Divine  Patience  that  in  Man  whereof  Nature  it  felf  as  deprav'd  as  k  is 
fliameth  at:  It  nevenhelefs  remains  our  Souls  Work  and  Duty  to  learn  what  his 
dear  difappcar  d  Virgin  Image  is,,  ftudioufly  and  follicitoufly  to  feck  that,  his  firf! 
Love,  the  Free  Woman,  tht^eruldemivom  above  which  withdrew  when  Adam 
flept,  bitterly  to  bemoan  that  lofs,  and  account  the  finding  that  precious  Pearl 
worthy  of  all  pains,  care,  and  highefl  diligeiKC,  and  having  found  it,  then  to 
fell  all  to  buy  it. 

2.  But  now  (my  Soulj  feeing  thou  art  fo  Beaftly  in  thy  Earthy,  Elementary 
and  Aftral  partinfeding  thy  noble  Eternal  part,  behold  with  abhorrence  thy  fil- 
thinefs  by  a  true  impartial  Glafs.  Where  is  the  Modefty  of  a  Virgin  ftare  which 
doth  the  will  of  God  in  Heaven  ?  That  purity  which  descended  from  Heaven,  and 
when  Men  became  degenerate  returned  thither.  Why  haft  thou  fufFered  the  Vir- 
gin to  wait  at  thy  Door  and  Window,  calling  as  to  her  Bridegroom  ?  Exciting 
fometimes  a  Tranfport  of  Love,  othtr  times  fliame,  again  Joy  to  Trembling,  or 
Grief  to  Aftonidiment.  Finding  thy  felf  in  fo  ftrange  a  Lodging  as  was  Mebuchad' 
Tjfifjiir  when  a  Beafts  Heart  was  given  him.  If  thou  compare  thy  felf  with  thy 
felf  in  fome  days  paft,  perhaps  thou  maift  flatter  thy  Judgment  into  Partiality, 
and  if  thou  compare  thy  felf  with  others  feeming  more  filthy,  thou  maift  be  ape 
to  pride  thy  felf,  but  if  thou  refled  on  thy  pollutions,  and  the  pure  holy  Virgin, 
how  great  wiil  be  thy  monfirofity,  how  wretched  vile  and  naked  ?  Come  there- 
fore daily  to  this  pcrfedt  Standard,  juft  Balance,  true  Glafs,  and  bewail  thy  de- 
fedlion.  bear  the  iTiame  of  thy  deformity,  be  humbled  to  the  Duft,  as  great  Male- 
factors and  miferablc  Captives  whom  nothing  but  Death  can  fet  free  and  redeem 
are  dejcfted. 

3.  And  will  nothing  till  Death  intirely  free  me  (OmyGod^  and  that  my 
Soul  hath  no  (hare  of  the  natural  D<iath,  which  could  it  tafte  would  only  reprieve, 
not  deliver  ?  Let  therefore  that  Death  of  Death,  the  Myfterious  Death  of  the 
Crofs  which  opens  the  Door  to  the  firft  Relurreftion  be  po^^-erfully  vouchfafed, 
fo  fhall  I  be  faved  from  this  Mother  of  Harlots  and  Abominations  of  the  Earth, 
and  my  Heart  and  Mouth  be  fili'd  with  thy  pure  praifcs  for  ever. 

On 


^jc  Meditations  and  Contemplations, 

On  the  i8ch  QucRion  and  Anlwcr.  Of  the  Frinciples  of  the  Spirit  tf  thit 
■WorlL 

1.  The  Pfalmift  medicating  the  frame  of  his  Body,  faith  it  is  fearful  and  won- 
-derful.  The  Fabrick  of  the  whole  Creation  muft  needs  be  fo  likewife,  for  'tis  a 
Mirrour  llicwing  evidently  and  diflindtly  all  Worlds  Powers  and  Properties  not  as 
a  dead  record,  bu:  in  a  living  Image  by  an  Articulate  vc  ice,  with  as  many  demon- 
ftrations  and  Tongues  as  here  are  forms :'  All  convincing  that  Man  of  great  ftupidi- 
ty  who  fees  not  God,  heirs  not  his  voice  reads  not  Le^lures  of  hiis  Infinite  Wifdom, 
Power  and  "^oodnefs  in  this  his  Theatre.  The  day  is  the  (  hild  of  the  fecond  Prin>- 
ciple,  the  Ni^ht  derives  its  Fountain  from  the  firft,  time  is  not  fatherlcfs,  the 
Princip'es\'f  the  Spirit  of  this 'World  being  various  fuch  muft  needs  the  Crea- 
tuies  be 

2.  It  we.  t  uih  Mai  as  with  one  drunk  regardlcfs  of  the  top  of  the  Stairs  miiting 
the  firii:  fails  down  ail  the  reft  ;  or  as  or.  t  flaeping  on  the  Brow  of  a  Precipice  or 
bnrk  oraRr  er,  whenccif  herumbles  icis  to  the  bottom  j  thus  he  who  lliould 
have  had  Doninionovert^ic  A  ral  i  owcrslcfi-^g  the  Reins  is  not  only  hurrieJ  bjr 
them,  but  fubjedled  ttxthe  Excrcmitiefof  theE'ements,  and  dcmireer'd  over  by 
the  fickly  Humours,  Wants  and  Exccfles  of  the  Beftial  Flefli,  and  corrupting  un- 
cleanneis  of  this  Bag  of  Worms. 

3.  If  thou  (my  Soul)  de'ighteft  i  i  this,  'tis  as  a  Fool  in  throwing  Darts,  art 
thou  proud  ot  thy  Bodies  fearures  as  \*  ell  may  an  unlbund  Man  of  his  Ulcers,  or 
aVaflalof  hisSha.kUs  3  thus  to  be  pre 'eat  m  the  Body  is  to  be  ablent  frorri  the 
Lord,  whole  gracious  prefence  removed  m^kes  Heil,  Return  then  (Oh  my  Snul, 
my  Spirit,  and  my  Inward  Powers  )  inro  your  reH:,  live  in  the  incombuftible 
Body,  put  on  the  Humility,  Mode'ly,  an.i  Sacred  Flaming  Love  being  the  Hea- 
venly Fled^  of  Jefus  Chrift ;  then  will  this  Worlds  Spirit  own  Sub j.^dion,  no  lon- 
ger b;  a  Clog  or  Lord,  but  a  ScafT and  Servant.  To  this,  O  thou  Almighty  Arm 
ftrengthen  me,  O  rhou  Glorious  Sun,  inlightenme  O  thou  Sacred  Breath,  enliven 
me  j  for  without  thee  what  can  I  do,  who  am  fain  to  be  wcaknefs,  darkncfs,  and 
dead  under  this  outward  Worlds  Tyranny  ? 

On  the  2^th  Queftion  and  Anfwer.  Ojibe  Sperm  or  Seed  of  the  Genet ition  of  aU 
things. 

1.  The  Pfalmift  complains,  I  wds  fhipn  in  iniquity^  Andin  fin  did  my  Mother  con- 
ceivsmei  but  the  Sperm  or  Seed  of  all  things  is  without  iniqiiity  ftanding  in  the 
fifth  form  of  Fire,  being  in  iis  Exifleace  a  Mirror  wherein  the  AbylTal  Will  be- 
hold cth  it  fe  If,  and  in  its  operation  a  tranfition  unto  or  imager  of  the  Multi- 
plicity. 

2.  But  how  much  doth  Man  who  was  created  Good,  bv  feeking  out  many  In- 
ventions run  agair  ft  the  order  of  Nature'rfor  out  of  the  dark  Earth  fprout  excellent 
Vegetatives,  uich  various  cheering  Odours,  delightful  Colours  and  Tafts.a'id  ncu- 
rifliirg  Vcrtues,  out  of  the  Mortal  Waters  are  generated  va't  numbers  and  kinds 
of  Fiih  J  aUb  Arrber,  Pearl,  Coral,  O'c.  all  more  excellent tU it' e  Water  their 
Mother,  which  is  corrunt  as  is  the  Earth.  Yet  Man,  tho'  proceeding  from  an 
Immaculate  >perm  or  Virgin  Seed  ohgtnally  is  become  vile  a^d  filtliy,  moving 
retrograde,  and  is  more  and  more  degenerate,  earthy,   fcnfualan::  deviiilh. 

3.  Wertthoa  (Omv  Soul )  the  Image  of  thy  God,  how  .wouldft  thou  ftudy, 
ftrive  and  praflife  the  turning  a  lefs  degree  of  good  into  a  greater,  not  better  ir.to 
worfebuc  ( like  thy  great  Guide  and  Pole- Star)  improve  not  impair,  turn  to 

him 


Meditations  and  Contemplations]  a  ji 

Hmin  whom  only  ccafcch  thy  variation,  ihou  rrayeft  in  his  Power  find  thC  Evil 
fall,  and  the  Good  have  a  Rel'ui  rcdtion. 

On  the  |oth  Queftion  and  Anfwcr.  Of  the  DiftinUim  cr  JP/ferme  of  the  sperm 
jff  Seed  of  Meals.,  Stonts,  Veg-.  Utives,  Sco 

i.  Behold  wehei-c,  God 5  Infinity,  how  little  a  part  ^ii'hereof  is  this  vaft  deep 
from  5tars  to  Stars,  the  whole  bjinj»  but  a  Fomt  to  the  infinite  Abyfs ,  and  in  this 
Iteep  how  fure  artd  demonflrable  is  Goa's  Omniprerence  and  UoiverfalOrace? 
How  to  ^e  adoi-ed  apd  wih  mD/lprofouiia  Humilicy  to  be  admired,  and  thac  with 
iincere  tranfport  od-eKaltei  Tr.fljmed  Love  ;  which  is  to  begin  Eternity,  and  be 
iifled  here  in  the  Roll  oi  iJele/iral  Wci  flappers 

2.  Behold  we  alio,  how  Omnipotent  Geodnefsfirftfpake  the  Sperm  in  the  great 
Myf.ery  and  ever  fpeaketh  little  Beginnings  (icsr.e  vifible)  into  great  Attainments, 
liJcea«  thofe  large  big-bellied  Clouds  which  overcaft  the  Sun.  is  a  Cloath  wove  of 
moftfrnall  Threads  fpun  of  the  breath  of  the  low  Lands.  Man,  even  thus,  who 
ruleth  the  gentle  and  rar.eth  the  wild  Bcaft>  governing  the  Terreflrial  Globe  ,  is 
the  firft  Six  Days  (as  obierv'd  by  the  curious)  as  Milk  the  fecond  Nine  Days  as 
choaked  Blood  ,  in  a  few  more  Days  by  the  commixture  o^  the  Spirits  and  the 
tljcd,  coagulates  into  a  thiaSkin  like  that  wit'im  an  Eg',  (liell,  in  which,  three 
little  Swellings  like  Bladders  floating  arifc  ,  in  them  are  formed  rhe  Liver,  Heart, 
and  Brain  of  that  Proud  Beaft,  who  when  formed  is  fed  at  the  Navel,  till  wanting 
ijourifliment  and  room,  breaketfa  the  Panicles  letting  in  Air  and  following  it, 
iiaviogit  fdf  been  the  fubflance  of  venom:  with  wretched  Pain  enters  the  World 
likeapoor  Worm  in  a  moit  forlorn",  frail,  tender,  deplorable  manner  ;  and  being 
the  Epicomy  of  the  whole,  (hews  us  what  is  that  Power  that  ripens  fuch  pitiful 
Beginnings,  and  keeps  it  fo  long  from  returning  to  its  Duft,  whereto  by  very  little 
means  it  is  obnoxious  ?  This  we  are  before  we  have  finned  ,  but  what  doth  Sin 
make  us  after,  if  our  Teeth  be  on  edge  hy  our  Father  s  eating  four  Grapes,  what 
doth  our  eating  of  them  make  us  to  he  ? 

5.  And  now  (my  Soul)  whois  like  thy  God,  who  (thus  bafe  as  we  arc}  became 
like  us  to  make  us  like  him,  as  once  we  were,  and  pafling  over  the  more  noble  Crea- 
tures the  Angels ,  be:ame  the  Brother  to  us  Worms ,  and  becaufe  to  be  born 
and  live  like  us  was  n6t  wholly  enough,  was  pleas'd  COh  admirable .';  to  die 
like  us,  thereby  opening  in  us  the  Door  of  Eternal  Life ,  what  an  Abyfs  of  pure 
Love  is  this  ? 

Onthe  jTth  Queftion  and  Aufwer.  Hamisthe  Conjuj^m  of  Feminine  and  Mafcu- 
line  Jiind  efft^ed,  whence  the  Seed  and  Growth  exiftetb  ? 

_*•  The  Meditation  on  this  Queftion  and  Anfwer  will  continue  the  fad  complaint 
of  the  laft  preceding  J  for  how  far  are  we  fallen-from  the  Virgin  Image ,  mtoa 
itate  whereof  depraved  Humane  Nature  is  afliamed,  and  at  which  the  remainders 
of  Modefty  fwhich  are  not  wholly  defaced;  are  offended.  The  fhiftlefe  manner 
of  our  entrance  on  this  Stage,  feews  us  more  wretched  than  Birds  or  Beafis.  The 
■Murtherdonebythe  Firil  born  of  Woman,  the  ftrift  Lawfor  Circumcifing  of 
Men,  and  for  Purifying  ot  WomcnafterChi!d-bearing,theWomen$  Confinement 
to  one  place  at  the  Temple,  with  many  things  of  like  import,. all  llsew  what  the 
breach  of  Modefty  following  the  dividing  of  the  Tindures.was. 
a  ^'.^^\P^^^^^^°'^^^V^occt(iivi%ixQmt\\t  Conjunction,  the  Soul  may  a  little 
Ray  it  lelt  trom  utter  finking,  that  though  it  is  written,  who  can  bring  a  clean  thing 
mt9f  an  unclean  i  not  one  ;  yet  all  things  arc  poffiblc  to  Omnipotence ;  the  God  of 

G  g  Might 


2^j^  Meditations  and  Contemflationr, 

Might  and  Soodnefg  hath,  by  bringing  a  clean  thing  into  an  unclean,  cleanfcd  the 
URclean,  and  fo  brought  Good  out  of  Evil. 

|.  Teach  us  (0  tord)  that  Divine  Skill  to  fetch  Honey  out  of  the  Devouren 
B«lJy,  Let  the  fore  Anguiflb  of  Soul,theNew  Man  travels  with,  as  eonfcquent  to 
the  rcntn-iadeby  the  dividing  of  the  Tir<fture£  be  a  little  cafed  j  Iti  that  bitter 
Cup  havclbme  of  the  fweet  pure  Wa'er  of  the  Fountain  (open  d  by  the  Son  ojf 
the  Virgin)  be  put  thereinto.  Let  his '  kirc  be  thrown  over  our  Sr.ame  j  Let  af?er 
a  Night  of  Mourning-and  Hcavinefs  come  fome  glimpfe  of  Daunings  ;  Let  the 
Beall  as  well  as  the  falfc  Prophet  be  caft  out,  romske  room  for  the  dear  Precious 
Virgin  fmagc,  the  true  Bride,  Joy  and  Glory  of  the  Fire-Soul,  and  is  thatfignified 
by  the  Apuftle,  when  he  faid,  the  IVomxn  U  the  glory  of  the  Mav^  but  the  1  arthy 
Woman  ought  to  have  Power  on  [or  over]  her  Head,  becauie  of  the  [pure  Modeft 
Virginity]  of  the  Angels. 

On  the  5  2  Quellion  and  Anfwer.  0/  the  Tinclure  in  the  Spemiticli  J^ini or  Species, 
whence  Grovsing  and  Lujire  arifeth. 

1.  Of  theTinAure  may  be  faid  as  of  the  Wind,  thou  heareft  the  found  there- 
of, but  feeft  not  whence  it  comech,  nor  whither  it  goeth,  by  it  Clouds,  5eas,Ships, 
Trees,  eirv.  are  driven,  overthrown,  rent  and  hurried,  and  Earthquakes  caufed, 
yet  It  leif  invifible  to  the  outward  Eye  j  So  by  the  Tindlure,  not  only  Vege- 
tables ,  Mur.erals ,  Animals ,  Men  ,  the  Elements  and  Stars ,  but  Heaven, 
Earth,  Hell,  Angels ,  Saints ,  Devils  and  damned  Creatures  are  aded  ,  affc- 
dled  and  dillinguifhed,  yet  who  may  be  faid  to  fee  it,  for  it  is  above  the  Horofcopc 
of  the  Senles  5  It  muft  in  Man  be  iook'd  for  in  the  Eternal  part,  by  the  Eye  of 
the  Intclleft. 

z.  The  ball  of  the  Eye  fceth  all  things  vifib'e,  but  feeth  not  it  felf ,  fo  may  it  be 
apprehended  of  the  Tindure  in  us,  which  feeth  the  Tindurein  the  Stars,  and  in 
the  Terreilrial  Stars  the  Pretious  Stones,  Metals,  Vital  Spirit  of  Animals  and  Vege- 
tatives,  ye:  cannot  penetrate  their  own  Tinflure,  un'efs  the  inward  Eye  be  di- 
vinely opened  to  that  Vifion  which  how  few  are,  and  of  thofe  few,  how  imperfeft? 
Natural  Philofophy  is  exercifed  in  the  Inclination,  Vertue,  Variety,  Power,.  Con- 
nexion, Sympathy  and  Antipathy  of  Nature,  but  it  is  Theofophy  that  is  Compre- 
henfive  of  the  Spirit,  Root,  Myftery  and  Property  of  every  Elfence,  and  how,  and 
why  they  transform  into  variety,  whither  they  tend,  what  they  figure,  and  how 
they  tranfmute  into  more  excellent,  by  fubliming  the  Tinfture  when  fet  at  liber- 
ty, how  the  exalted  Tinfture  is  fortified  to  the  Salvation  of  one,  and  how  vitiated 
to  the  Damnation  of  another,  for  fo  rich  is  the  Treafure,  fo  large  the  Talent,  that 
it  muft  be  accompted  for  with  Ufury. 

3.  And  is  this  (O  my  Soul)  entrufled  to  thee,  regard  it  as  thy  life,  beware  thou 
do  not  as  did  the  fallen  Angels  ;  if  the  Light  that  is  in  thee  be  Darknefs,  how  great 
is  that  Darknefs  ?  If  thou  ufe  thy  Members  to  unrighteoufnefs,  it  is  finful  and  an 
unpenitent  habit  ruinous,  as  a  Man  may  Bleed  to  death  by  one  vein  j  but  if  the 
precious  Tinfture  be  once  marr'd  and  prophancd,  it  is  as  a  Dart  thruft  through  the 
Liver,  the  Fountain  of  Blood  ;  the  Hair  and  Nails  will  after  being  cut  grow,  a 
Tooth  may  fupply  a  former  Tooths  place,  but  the  Tinfture  fpoil'd,  is  as  the  Heart 
and  Brain  pluck'd  out.  Salt  favours  all  things,  but  if  it  hath  loft  its  favour,  where- 
with Ihall  it.be  falted  ?  Of  the  Tindlure  comes  the  Growth  and  Luftre,  and  fo  is  as 
our  Mother,  if  any  one  reproach  and  prophane  it,  he  becomes  mortally  guilty,  H« 
that  curfetb  bk  Father  or  Mother  Jhall  furel)  be  put  to  J>eath- 

Ofi. 


Meditations  and  Contmpladom,  ajj 

Gn  the )  3  Q.ueflion  and  Anfwer.  Of  tbi  Origiml  oftk  Crmum  pfths  mittti  lift, 

1.  When  I  look  towards  the  Circumference  and  fee  the  wioged  Troops,  fhould 
not  I  find  Coeleftial  Inclinations  in  all  of  them,  where  yet  I  find  many  filthy,many 
cruel,  many  ravenous  5  I  look  towards  the  Centre,  and  are  there  in  the  Deep  any 
but  dark  undigcHed  uncleannefles?  yet  there  I  obfcrve  almofl:  all  clean,  many 
fair,  more  greatly  nourifliing,  fomeadorn'd  with  rare  Pearls  and  in  the  d&rkcold 
Earth  the  Triumphs  of  Nature  in  precious  Stones  and  Minerals:  And  looking  round 
me,  my  Fellow- Commoners  are  To  various  as  to  figure  all  Principles,  all  Worlds, 
all  Properties  to  infinity.  No  Star  fo  noble  but  its  Energy  is  Imaged  in  fomc  j  no 
Conjundion  fo  malevolent  but  is  figur'd  on  others. 

2.  The  dark  World  hath  its  Subjects  and  Ideas,  Suturn  in  that  ImprefHon  owns 
the  Wolf,  Horfcleech,  <(^c.  Mercury  the  Fox  and  dangerous  Reptils,  Af*:rx  the  Tyger 
and  Dog,  5"o/ the  Lyon,  Tew^j  the  Oftrich  and  Vultures,  Jupittr  deformed  Apes, 
Baboons  and  Monkeys,  Luna,  unweldy  Bruits-  And  among  my  Brethren  oi^  Adam's 
Apodaterace,  Sjitum  fways  the  Meagre,  Griping,  Carking,  Raking  Infaciable; 
Mercury  the  fly,circumvenring  Crew  j  Mars  the  infociable,outragious  Rabble  j  Sol 
the  daring  fceker  of  Self  and  Domination  j  Venm  the  (hamelefs  oblccne  cruel 
Adulterefs  j  Jupiter  the  filthy  Hermaphrodite  and  Semihomines  5  Lunj.  thofe  who  are 
a  burthen  to  others  and  over- load  to  themfclve?.  Yet  according  to  the  Light 
World  is  a  Book  written  with  fliining, living  Letters  accurately  Engraven  according 
to  all  Properties ,  in  which  our  Old  Man  may  meditate  his  derogating  from  tlic 
Copy,  vi"^.  The  limplicity  of  the  Dove  and  Lamb  3  and  in  which  the  Nca'  Man  may 
(as  in  a  Glafs)  bshold  his  own  Face,  may  oblerve  how  the  Heavens  hear  the  Earth 
groaning  for  Drought,  and  defcend  in  fwect  diftilling  Bottles  ,  the  Earth  hears  the 
fliriveling  Seed  and  drying  Roots,  and  the  Corn  and  Fruits  hear  hungry  Men  and 
flarving  Beafls,  and  when  all  are  filled  by  the  overflowing  of  Infinite  G'codnefs, 
how  do  the  BlofToms  breathe,  and  the  ]aden  Boughs  fliew  their  Satisfadion,  the 
Herds  return  with  flowing  Udders  and  in  the  Flocks  the  Ews  pay  their  Lambs  what 
bounty  lent  them,  how  do  the  Subterranean  Minerals  extend  their  f^retch'd  out 
Arms  towards  the  four  Cardinal  Points,  and  the  hidden  Treafure  excite  Man's 
Diligence- 

3.  But  what  part  beareft  thou  (my  Soul)  in  this  Harmony  ?  Art  thou  Hoarfe? 
Is  thy  found  only  like  that  when  the  Earth  is  knockt  on  ?  Doth  all  flow  to  thee  and 
for  thee,  and  art  thou  only  as  a  Grave  to  bury  them  in,  ran  they  all  to  thee  as 
Jordan  into  the  Dead  Sea  ?  Muft  all  thefe  Voices  of  Divine  Love  be  heard,  fcen, 
felt,  taftcd,  fmellcd,  renewed,  increafcd  and  continued,  and  thou  as  Barren  as 
Arabia's  Sands,  thy  Heart  as  impetietrable  and  fcnflefs  as  the  Mountains  of  Ice,and 
Rocks  of  Adamant.  Wo  were  me,  if  every  Pile  of  Grafs  mull  be  a  Witnefs  againft 
me.  Hath  thy  Redeemer  not  only  given  thee  all  thefe ,  but  open'd  for  thee,  to 
thee,  in  thee  Heaven  it  felf,  and  his  own  Heart,  which  is  the  Heaven  of  Heavens, 
and  art  thou  on  Earth  and  Cold  ?  Why  burneth  not  thy  Heart  ?  why  flame  not  thy 
Aflfcdtions  ?  why  dyefl  thou  not  as  a  Burnt  offering,  and  rifeft  not  in  this  fweec 
Fu-e  of  humble,  earaeft,  endlefs  Serapl.ick  Love  ? 

On  the  34th  Queftion  and  Anfwer.  On  the  Separator  of  every  Specie^  of  every 
Property. 

t.  This  Meditation  exalts  my  grovelling  Thoughts  towards  him,  w  ithout  whom 
was  not  any  thing  made  that  was  made,  yet  this  ^rt  ^eKj  is  no  more  than  the  great 
Inftrument  of  Omnipotence ;  who  when  calFd  the  Father  of  Naturejit's  only  meant 

G  g  a  the 


Meditations  and  Contemplations. 

the  Father  in  Nature,  bearing  the  Image  of  the  Father,  who  alone  is  God,  blefled* 
forever.  Nor  are  the  Aftral  Powers  (though  various,  infinite  and  different  alfo 
feeming  oppofite)  to  be  call'd  many,  becaufe  not  one  is  broken  from  the  United 
Harmony,  but  mutually  embrace  each  other,  no  perverfenefs  among  them  j  that 
is  left  to  the  Prjncc  and  Legions  of  the  Abyfs  of  the  dark  World. 

2.  All  the  Properties  and  Aftral  Powers  are  an  Egrefs  of  the  Fountain  Spirits 
as  they  are  of  the  one  Will,  and  by  figuring  and  propagating  their  Energies,  are 
as  a  Body  Politick,  whofe  many  parts  compofe  into  a  Republick.  Thus  is  the 
whole  one  only  Separator,  Father  and  Mother  in  Nature,  for  whole  Nature  is  an 
Hermaphrodite,  in  it  the  Tindures  being  inviolably  United,  potently  proceed  in 
Magical  Mafculine  and  Feminine  Virgin  Purity  ,  doing  all  as  j4djm  fliould  have 
done,  and  with  fo  equal  a  hand,  that  the  Excellency  of  one  is  ballanced  by  ano- 
ther kind  of  Excellency  in  another :  The  Pith  and  Brain  needs  the  Bark  and  Skull, 
is  Gold  moft  valuable ,  Iron  is  mofi:  ufeful  5  the  Powerful  hand  that  lays  the 
Contexture  of  the  Whale  and  Elephant  is  altogether  as  admirable  in  the  little 
Infers. 

3.  Now  as  by  a  numerous  well- accoutred  Hoft  is  fhewn  the  PuiiTance  of  their 
Prince  by  the  greatnefs  of  a  River  the  large  Traft  of  Land  whence  it  defcends:So  by 
this  f?eady,unwearied,5kilful,profperous,mighty  Architect  is  demonftrated  the  Eter- 
nity ,Wirdom,Infinity  &  Omnipotency  of  the  Glorious  Creator,  who  is  reprefented 
by  this  his  excellent  Agent.  And  as  with  Veneration  Men  receive  the  Decrees  of 
the  Wifdom  of  a  State  with  fubmiflton,  the  Commands  of  a  Soveraign  Authority, 
and  with  Circumfpedion  obferve  the  Precepts  of  Phyfick,  wherein  life  is  concem'd 
with  how  much  greater  reafon  are  we  obliged,  or  rather  by  genuine  fwcemefs 
charm'd  to  the  Laws  of  Nature,  to  be  Loyal  to  the  Government,  ftudious  of  the 
Inftitutions,  and  faithful  in  holding  the  Secrets  thereof,  if  entrufted  to  us ;  for  as 
the  Eternal  Nature  is  in  God,fo  the  Temporal  Nature  is  of  God,  in  which  alfo  God 
and  Heaven,  is  as  Eternity  is  in  time  ;  Grant  therefore,  O  our  God  and  Father 
which  art  in  Heaven,  that  I  may  hallow  thy  Name  in  Nature,  left  if  I  do  not  thy 
Will  fhewn  on  Earth  in  things  feen,!  be  not  entrufted  with  the  Knowledge  of  things 
in  Heaven,  which  are  not  feen. 

On  the  ^jth  QuelHon  and  Anfwer.   On  the  fx  days  wor\  of  the  Creatt<m,  and 

the  Sabbath. 

1.  The  fix  days  Work  demonftrate  the  fix  working  Properties,  and  they  being 
diftind,  do  yet  every  of  them  generate  another,  and  all  fix  meet  to  generate  the 
fcventh,yet  when  they  concenter  in  the  feventh,do  not  there  ccafe  to  Work,  which 
were  asimpoflib'e  -^.s  for  them  to  ceafc  to  be  ;  but  if  they  Work  in  the  feventh.their 
Operations  s re  hca'  enly.fvt'ett'y,  harmonioufly,  triumphantly  j  as  faith  our  Lord, 
M^  Father  Korl{sthhith*r:o,  dnd  I  worl^. 

2.  Hath  noc  Man  brought  himfef  in  a  moft  wretched  degree  of  theCurfe  by  the 
Fall,  of  Toil  and  !  abour  and  Confufionof  Language,  it  is  on  tie  Work  and  Word, 
what  hath  and  is  i-nai  more  ?  A  great  aggravation  of  this  Mifery  is ,  either  when 
we  fit  down  under  Bondage  in  Soul  and  Body,  feeding  among  Swine,  having  a 
Beaft's  Heart,  a^  Nenichadne\ar,  and  f.roan  not  after  working  in  God  and  for  God, 
which  would  gradually  deliver  from  the  Curfe-  Aifo  when  we  miftake  our  prefent 
working- time,  andflartcrourfelves  with  undue  and  ima9.inary  reft,  whereas  we 
are  here  in  the  Seed  time,  in  a  Journey  in  the  fix  days  of  Work. 

2.  But  thou  (my  Soul)  fpare  no  pains,  fpur  thy  lazy  Aftb  iare,  my  Body,rubfe(5t 
it  to  the  Crofs,  to  free  you  both  from  the  Crofs,  endure  patiently,  die  daily,  and 
having  done  aU  ftand,  empty  thy  fclf ,  lofc  thy  felf ,  pour  out  thy  felf  3  Let  not 

thy 


Mediations  and  Contemplations  2?^ 

thy  Will  be  bought,  but  pay  it  to  the  Owner,  gtveand  refign  it  ; ;  d(y  and  irrevo- 
cably. As  to  thy  Name,  be  content  it  fhouM  wither  as  if  b.  --d  wir.h  the  Eaft 
Wind,  be  willing  to  be  namelefs,  the  Memory  of  it  to  be  as  wiu  :  -  Saad, 

and  fwhiic  here)  to  be  a  Fool,  a  Child,  an  eft*  fcouring,  anv  thi^-g «.,  •  •  yet 

mu/l  not  thy  work  flop ,  let  it  proceed  chearfully,  till  thy  Body  l:k. 
of  a  Taper  be  confumcd ;  if  then  thou  ait  found  fo  doing,no  looner  Ih?,  .  > 

die  expire,  but  the  Sun  will  rile  who  fiiall  never  fet,  and  the  Sabbath  eata  at  tiie 
end  of  the  Week. 

On  the  ?<fth  Queftion  and  Anfwer.  Of  tbe  difference  of  the  Mortal  Creaturet  tUif 
Chaos,  }{ind^  and  hew  drfiirgui/h'd. 

r.  Had  we  the  Intelled  of  an  Angel,  thediflinft  Propeities  would  be  ^^^iru-v 
dex  by  their  Idea  to  the  voluminous  Book  of  the  great  My  ftery,  and  the  Id  e.:  iv  ■  :o 
Creatures  as  it  were  pourtray  the  Potent  Will  and  Properties  of  the  Abyls.  Or 
had  we  ^i^wi's  bright  Eye,  we  migihtrcad  their  Names  m  the  Language  of  Nature, 
and  in  them  the  Names,  Power  and  Vigor  of  our  own  three  Principles  ;  but  falling 
fo  £ar  below  both,  as  that  many  of  the  Bruits  themfelves  may  tndrud  us  in  fcveral 
things.  How  weak  are  OUT  Enquiries,  how  perplext  our  Aphorifms  and  Procefs. 
The  ancient  Magi  dired  us  to  know  the  fevcn  Properties  by  the  feven  regal  Stars 
and  Governors,  whfch  are  the  Spirits  of  the  feven  Metals,  and  imprefs  the  Vertues 
of  the  feven  precious  Stones,  whilemany  of  Modern  Pretenders  to  Wifdom  ("ha- 
ving loft  the  Spirit,  Life  and  EfTince  of  Nature)  fill  their  Heads  only  with  the 
Names,  Mood,  Figure,  and  Grafp  at  Shadows  of  things. 

i.  Behold  how  various  are  the  Species,  how  curious  the  Symmetry ,how  agil  the 
Compofure  even  of  many  Infeds,  how  wonderful  the  Tranfmigration  and  Pro^- 
du<ft  of  the  Silk- worm,  the  Confevftion  of  the  Bee  with  her  Feminine  Monarchy , 
how  crafty  the  Nets  of  the  Spiders,  how  providently  laborious  the  Ant,  where^ 
with  our  Lord  upbraids  our  flothfulnris,  and  we  gratifie  our  Pride  with  the  Silk, 
and  our  Palate  with  the  Hone^,  inflcaJ  of  fearching  out  and  adoring  of  the  mofl 
High  in  thefe  his  little  Creatures :  yet  are  thefe  little  ones  f^reat ,  compar'd  with 
thofe  (to  the  bare  Eye  invifible  and  only  vifiblein  good  GlafTis)  which  fits  fpinnmg 
in  Sage  leaves  and  yet  how  many  Atoms  may  that  Creature  be  divided  into.  Con- 
fider  we  the»r  Sympathy  and  Society  not  only  of  Flocks  and  Herds,  but  of  Birds  of 
Prey,  as  Rooks,  Stares,  Storks,  alfo  their  Antipathy  as  the  Thrclher  and  Sward- 
hlhagainft  the  Whale. 

3.  But  now  how  highly  ncceflary  is  it  that  from  this  open  Dooi"  all  fhould  im- 
partially fearch  themfeives  to  fee  whether  their  Spirits  are  imaged  according  to 
the  Evil  Creatures,  and  if  they  find  the  Powers  of  the  dark  World  predominaiic, 
that  they  learn  to  die  to  them,  elfcthev  die  in  them,  fliall  rife  in  them,  and  live 
cvcrlaltmgly  in  them  j  and  of  what  infinite  concern  endteCs  Mifery  is,  all  reafona- 
ble  Creatures  may  judge.  Whereas,  if  by  the  Spirit  of  Life  we  mortifie  the  Deeds 
(that  IS,  the  lufts)  of  the  Body  of  Sin,  we  fhall  by  the  fame  Spirit  be  raifed  now  in 
the  firft  Refurreftion,  which  excludes  the  fecond  Death,  and  begets  the  Divine 
Life  fpringmg  up  through  Death,  by  felf-emptying,  where  no  Creature  nor  all  of  • 
them  hath  any  room  bat  the  Lord,  and  thofe  only  to  Contemplate  his  Grace  a>id 
Innnity  in. 

On  the  37th  qiieftion  and  Anfwer.  To  vhat  end ,  and  wherefore  were  the  mortai 
Creatures  made. 

I.  When  the  gracious  Creator  placed  Man  here,  it  was  in  a  Farm  wdlftockf> 

but 


\^$  Meditations  and  Conternplationi* 

bi)t  that  which  meets  my  Meditation  on  the  prefent  Subjeft  in  thekftParagraoh  of 
thcAr.rvvcr,  whichis  the  Eternity  of  them  in  their  Idea,  how  fading  andtrarmto- 
vy  loever  they  s»re.  Thcglorinus  Work  of  the  Cjieation  is  no?  a  bare  Pageantry,  it 
nnift  ceafe  as  to  its  prefent  Forms,  but  not  vani^  into  a  non-emity  j  tor  it  ftail 

bud  forth  for  the  fake  of  it's  Tin«flure,  by  the  ftrife  of  the  Properties,  to  the  Glory 
of  the  God  of  Glory,  and  as  In^^lances  or  Trophies  of  the  Viiff  cry,  theueak  Mem- 
bers of  the  Almighty  Lord  Je'us  Chrifl  have  obcain'd  by  their  Lord's ftrength,forti- 
fying  them  to  tread  I'.is  ftep?,  and  follow  him  in  the  Regeneration. 

2  By  thereverting  of  cncfe  F  giires,  Iha'dthe  bleffed  fee  how  meekly  the  patient: 
Lambs  and  other  good  Creatures  pour'd  out  their  lives,  how  quick  and  pun^ftuaiJy 
the  Fowls  contributed,  as  did  ti  e  C^uails  ard  Raver,  how  readiiy  the  Inhabitants  of 
the  Water  yield  themfelves  as  thoie  to  the  Apoll'es  Ne^s,  how  liberally  the  Olive 
and  other  Fruit  Trees  pour'd  forth  their  fati  efsj  and  the  Elements  their  feveral 
Stores.  And  to  the  curled  Reisders  of  God,  Tnall  all  Creatures  be  plain  material 
Demonftrations  of  their  Abufes  by  Man's  Excefs  and  Cruelty ;  the  toil  of  the  labo- 
rious Oxe,  the  fweat  of  the  macerated  Horie  ,  the  life  of  a  multitude  of  other 
Creatures  profufely  lavidied  away  to  pamper  bafe  fordid  Ltfts  ,  run  as  with  one 
cry,  not  asthe  Lambs  againfl  a  devouring  Wolf,  or  the  Turtle  againlt  the  Vulture, 
but  that  as  thofi  D:vils  in  Humane  ftiape  fliould  ranfack  the  Indies  and  four  Ele- 
ments to  humour  their  infatiable  Lulls. 

3.  What  Arguments  (m)  S;;ui)  may  be  drawn  hence  fcr  S'obriety,  Moderation, 
Humi'ity,  Thankfulntfs,  Improvement  of  the  Strength  given  us,  liberal  breaking 
to  the  Poor,  and  Mcr:y  to  the  Dumb  Crisatures,  of  doing  all  not  only  as  berore  the 
Omnifcient  Eye,  who  u  ill  be  a  ' « ift  Witnefs,  before  the  good  Angels,  i'evils,  our 
own  Confciences,  but  the  whole  Creation  alfo,  who  as  they  (the  Creatures)  par- 
take of  the  Propf.rties  and  Tinflure,  are  branches  of  the  whole  Allral  and  Elemen- 
tary Creation.lhall  in  their  ii-^hers  be  more  t'^an  a  meer  Hiftory,  (v/^.)  an  expreft, 
material  Reprefentation  and  winel's  for  or  againft  thee  in  the  other  Country, 
though  the  Fool  and  Atheift  will  not  know  it. 

On  the  38th  Quefiion  and  Anfwer-  Of  that vfhence  Mans BoJy  was tal^en. 

r.  If  the/  to  whom  the  Word  of  God  came,  are  called  God's,  what  was  Man's 
holy  Paradiiical  Body,  in  which  that  Word  was  ?  If  the  Tabernacle  and  Temple 
(being  tranfient  and  of  perifliing  Materials,  and  were  dead  Figures^  had  a  Sanftity, 
How  holy  wzsAJarnsDivine  Body  which  was  taken  out  of  the  great  Myftery  or 
Heavenly  Earth,  and  (had  not  the  Fall  been  as  a  Worm  at  the  Root)  might  have 
J  6,  fo  flourifli'd  Eternally  ?  Ifthefe  dying  Bodies  are  call'd  the  Temples  of  the  Holy 
Ghoft,  that  therefore  he  that  defies  the  Temple  cf  God,  him  wiU  God  dejiroy  j  Alfo  if 
Barbarity  perpetrated  on  the  meer  Skelleton  was  purfued  with  Divine  Vengeance, 
(yi^.^  the  burning  of  the  Bone:- of  the  King  of  Edom  into  Lime,  V/hat  account  fhall 
the  Nimrods  give,  who  (as  common  Enemies  to  Mankind^  empty  Cities,  wafte 
Countries,  make  the  World  an  Aceldama,  her  Inhabitants  a  Sacrifice  to  their  infa- 
tiable all- devouring  Ambition.  What  account  the  pretended  Phylitians,  Chirur- 
geor.s  (^c.  thofe  legal  Slaughter- men,  who  arbitrate  their  unhappy  Patient's  Sub- 
fiance  to  their  own  mercenary  Avarice,  for  protrafting  and  heightening  the  Di- 
ftempers,  and  finally  killing  the  Sick;  lels  generous  than  avowed  Enemies,  icfsjufi: 
than  common  Robbers  ?  What  accom.pt  ihall  be  required  for  Self  murther,  and 
that  which  is  worfe,  (yi^)  enflavingit  to  isnmortmed  Lufls,  either  pampering  it 
to  gratifie  Pride,  Filchinefs,  (s'c-  or  macerating  and  wearing  it  out  by  Eavy,  Malice, 
Revenge,  Covetoufncfs,  Impatience  and  other  Works  of  the  Flcfh,the  end  whereof 
as  is  the  procefs  therein,  \s  Bitternefs,  and  Death, 

2.  WJvy 


Meditations  and  Contemplations,  237 

%.  Why  fliould  we  be  fo greatly  ungrateful  for  the  betrufled  Talent,  as  bafcly 
to  derogate  from  the  Noble  Excraftionot  it  ?  To  which  we  are  DeStors  nor  to 
live  after  its  LuOs,  for  they  are  (on  pain  of  Death)  to  be  refolutely  and  im- 
partially mortified,  to  makeit  ferve  by  chearful  doing,  and  meek  fuffeiing  the 
pleafureancl  defigns  of  our  great  Soveraign,  to  keep  it  for  his  fake  with  Care  and 
Confcience,  nurle  and  nourilh  it  for  its  gracious  Father,  wean  it  at  his  order,  and 
at  laft  rcfign  our  truft  into  the  hands  of  our  Faithful  Creator,  in  whofe  Book  all 
its  Members  are  written,  and  who  hath  promifed  to  raife  it  a  Spiritual  Body. 

On  the  3  9th  Queftion  and  Anfwer.  Of  the  Imbreathing  rrbence  Man  became  a 
VmmgSoul. 

I.  When  the  Paradifical  Body  was  prepared,  as  in  the  laft  Meditation  is  faid, 

it-is  written,  Godbreathed  thereinto  the  BrtathefLifey  and  Man  became  a  Living  Soul. 
What  the  Soul  is  can  be  no  News  to  the  fcrious  Perufers  of  thefc  Writings  j  and 
what  the  Father  is  may  be  in  part  known  by  knowing  the  Child,  and  the  Apoftle 
faith  we  are  his  Off-fpring,  and  if  the  Father  be  (  in  our  very  fmall  meafure) 
known  and  the  Child,  why  not  the  Working  and  Infpiration?  But  the  Father  is 
unknowable  by  his  Creatures,  othcrwife  than  as  he  is  plcas'd  to  unvail  himlelf  in 
his  only  Son  whom  he  Eternally  hath,  doth  and  Ihall  generate,  for  the  Infinite 
Father  generateth  in  himfelf  the  Infinite  Son  in  Eternity ;  and  Man  Chould  even  fo 
have  generated  in  the  Sou  la  meek,  loving  Spirit  as  the  Father  generateth  the  Son 
in  whofe  Infinite  Luftre  and  Majcfty  is  all  his  delight.  Thus  ihould  Mans  four 
forms  of  his  Fire  Soul  have  enkindled  the  Love  Flame  as  the  common  Fire  doth, 
the  common  Flame  and  Light,  the  defed  whereof  makes  us  ignorant  of  God  and 
our  felves,  for  what  is  feen  without  Light  y  this  is  it  makes  the  vaft  diftance  of 
Heaven  from  Hell- 

i.  If  theBody  be  fogreataTruft  (  as  in  the  preceding  is  noted)  what  is  the 
Soul  .'  Asthe  Root  is  better  than  Bark,  fo  is  the  Soul  than  the  Body,  and  as  both 
Root  and  Bark  are  unknown  but  by  the  Fruit,  fo  are  the  fir fl  and  third  Principles 
without  the  lecond.  The  Soul  as  it  is  Immortal  is  Invaluable;  and  not  to  pre-. 
ferve  and  improve  a  vaft  Truft,  and  Treafure  is  a  high  contempt  of  the  Truft.  Not 
to  enkindle  the  Flame  of  Love  in  the  Soul,  and  going  out  of  felf  by  refignation  of 
the  Will  by  Union  of  the  Divine  Will,  not  to  do  this,  is  to  deal  with  that  Truft 
asthe  Devils  did,  who  getting  a  covetous  proud  Will  in  their  Spirit  extinguiflit, 
the  Majely  thereof,  and  fhut  themfelves  up  in  Enmity  and  Rage  of  the  dark  forms 
of  their  Life. 

3 .  O  may  my  Soul  be  pone  of  mine,  for  my  Wifdom  is  Madnefs ;  may  my  Will 
be  the  Will  of  an  humble"  Child ;  may  the  forms  of  my  Life  all  be  given  out  of  my-, 
keeping,  for  my  Father  y^ijw  having  loft  the  Divine  Eye,  what  folly  were  it  to 
truft  mine  own  Eye  3  butlec  medie.to  my  Seeing,  to  my  Reafon,  to  my  Senfes, 
to  mine  own  Conduft,  and  know  what  the  fecond  Adam  openeUi  in  the  Regcnc-. 
ration,  and  no  more,  nor  other  wife. 

On  the  40th  Queftion  and  Anfwer.^  Of  Mans  Immortal  Life^ ,  bk  Soul^  Mans  Spi^. 
tit,  and  hii  outward  Life  what  all  of  them  are. 

I.  The  laft  Queftion  gave  matter  of  Meditation  oh  that  part  of  Man  fprung  out 
of  the  firft  Principle.  The4ift  will  offer  the  like  on  the  fecond,  or  Spirit  of  Man  j 
thisopcnsa  Door  to  the  third,  vi^.  his  Mortal  Life.  And  cf  that  firft  its  begin- 
ning confifting  of  Sin,  Contemptiblenefs  and  Mifery  3  to  the  firft  David  faith,  I 
vcasjhapen  in  iniquit/,  and.  in  fn  did  my  Mother  conceive  me.     Next  the  poor  con-: 

lemptiblenels 


V  S  Meditations  and  Contemplations, 

temptihlencfttf  his  beginning,  which  the  cunt  us  Obi'ervers  tell  us  is,  for  the 

firftfixdAysasMilk,  theneKcfixasathiniykinncxr  theShellof  an  Egg  laid  un- 
rimely  3  certain  days  afcw  ic  is  as  Blood,  and  there  rilech  cliree  little  Bladdere  like 
fiowe'.s  floating  in  Water,  wherein  areform*d  the  three  mole  noble  parts,  the 
Brain,  Heart  and  Liver  :  T^.en  gaining  lubfcance  of  chc<;k'd  Blood  is  ncnindhc  bjr 
the  Navel,  yet  ib  frailas  may  periih  by  the  Mothers  imclim^xtx  ftink  cf  the  Ihuff 
of  a  Candle.  Thus  ori^inateth  the  proud  Beaft:,  and  when  with  great  hazard  and 
pain  he  dometh  abroad^  how  wretched  is  he  ?  Like  a  poor  Worm  conimg  out  of 
the  Earth,  then  growing  up  he  is  a  commoner  for  Warer,  Air,  and  the  produft  of 
the  E&rth  with  the  Brute  Creatures,  a  Companion  of  Devilifli  Men,  and  among 
Devils  who  is  call'd  the  God  of  this  World,  loaden  with  Sin,  Temptations,  Sor- 
row, Care,  Pain,  and  after  a  fliort  Dream  of  the  bitter  imcc'^  here,  becomes 
a  prey  for  Worms,  FiflicS,  or  perhaps  a  more  Tragical  Exit. 

r.  How  Fantaftick  is  Hope  founded  in  the  Duft  ?  How  mulripHed  are  our  well 
grounded  fears  ?  How  fixt  our  Sorrows,  which  are  as  long  as  time?  Haw  Con- 
tagious our  Difeafe,  that  not  one  efcapcs  it,  making  aUb  the  whole  Creadon 
groan  with  us?  How  fatal  our  Languifhirg  which  no  weaker  Phyfick  than  the 
Kliig  cf  Terrors  can  terminate  ?  Some  he  cures  in  the  Womb,  others  meets  ac  the 
Door,  others  cA'ertakes  on  the  way,  but  at  longeft  lodgeth  all  in  the  E\'er»mg. 
When  as  we  began  contemptibly  of  weakncfs  do  end  in  rottennefs,  as  we  fprung 
wretchedly,  confume,  difregarded  and  forgotten,  our  place  knows  us  no  more, 
and  perhaps  the  Grand-child  kicks  the  Skull  of  his  careful  Grandfather,  the  FrafC 
of  whole  cares,  vexations,  pains  and  troublelbm  flcep  he  prodigally  lavrffe- 
tth. 

3.  Come  dwell  here  or  hereabouts  (  mvSoul )  'tis  not  vain  to  behold  and  con- 
fider  what  Vanities  Incirclethee.  What  fierce  or  defperate  Men  madly  venture 
on  which  they  can  try  but  once,  and  u  hat  Men  overwhclm'd  with  the  painted 
prefent  pleafurcs  do  with  a  Tranfpcrt  of  Confternation  undergo,  that  do  thou 
neither  Court  nor  Fly.  Man  here  is  hke  ferufalem  when  Bcfieged  by  Titus;  the 
Devil  and  his  Engines,  the  Snares  of  the  World  like  the  Roman  Legions  begirt 
him,  waiting  at  all  his  Avenues :  And  his  Domeftick  diforders,Hke  the  three  Scdis 
within,  arc  at  Mortal  Enmity.  God  hsth  lent  thee  (my  Soul)  a  voice  warning 
hence,  and  direfting  whither,  hear  and  obey,  and  the  outward  death  fhall  land 
thee  at  ^erufdtm  which  is  from  above,  learn  thy  general  and  thine  own  particular 
Bufinefs,  find  thy  ConfiitutionSm,  do  thy  Days  Work  ftudioufly,  calmly  and 
cheerfully,  dwell  at  home  (that  is  j  within,  and  the  vigorous,  eager  Maxims 
of  the  Worldly-  wife,  and  their  Storms  as  well  as  the  flattering  fliews  abroad,  and 
other  Mens  Opinion  of  thee,  will  be  to  thee  as  Tragedies  and  Comedies  in  the 
Antipodes. 

On  the  41ft  Queftion  and  Anfwer.  The  Idea  or  Exprefs  Keflex  Image  of  God  in 
Man  vberein  God  yoorlieth  and  dvteUeth. 

I.  This  Image  was  figur'd  by  the  Tabernacle,  Temple,  ^erufalem,  and  Mount 
Sion  their  Holinefs,  Exquifirenefs,  and  Impregnablenefs,  a  glance  of  it  fhone  in 
Afo/exFace.  This  w»hen  .,4i;z»z  fell  into  the  outward  Worlds  Principle  withdrew  ; 
and  had  no:  the  fame  been  rcimplanted,  he  had  remained  pare  Devil  and  part 
Beaft ;  and  but  that  it  continucth  ftrivingin  Man  he  fhould  ftiU  be  fo,  and  where 
final  refiftance  is,  that  Man  is  a  Devil  and  a  Beaft  Everlaftingly  j  for  Men  without 
Humane  Intelled  are  Brutes,  and  without  the  Divine  Image  DeviliQij  for  this 
Seal  difFerenccth  the  Sheep  from  the  Goats.  Mans  refeding  this  is  Gods  reje(fhng 
of  Man,  fortho'thc  wane  of  it  makes  the  Devils  mifcrablc,  yet  Mans  dcfpiling 

the 


Meditation}  'and Contemplations,  %%g 

the  tenders  of  it «  an  Aggravation  to  the  oppofi  im  the  Devils  wake  ^OAmfk  k. 
This II  the  Light  that. cannot  be  hid,  why  iKoi.M  vv  What  were  Men  wKhout 
Eyes,  or  this  ^eep  without  the  Sun?  What  i^.finels  h.nh  M-n-tal  Man  here  but 
togetitj  B.cfledis  hethat  hath  part  or  thiVfiin  R.furrea.on,  and  that  foiWncth 
as  to  lead  aay  other  into  the  knowing  and  love  of  it,  and  .ivine  in  it 

2.  Contrariwile  wretched  are  thorew;;o  fit  dow-nHkh  rhe  Image,*  Shadow  or 
Similitude  of  It,  this  IS  every  where  in  reputation  j  AniichiilUdorns  :t  (elf  there- 
with, the PolKick6ra-elman  pretends  toit  to ratifie'.as  Magiilracy  over  thePcr= 
fonsothisSubjeas,  as  AnrichnlJ  ever  Mens  Confcier;ces  5  whie  the  real,  pure 
IrnageofGod  in  Man  isevery  where  decrr'd  and  perfe-uted  :  Thus  did  the  Tews 
kiU  Che  Fraphers,  and  Men  of  the  fan-:e  Spirit  garn.il.  the.r  Sepulchres.  Men  deal 
in  mriersot  this  vaft  import,  as  1:  that  glorious  Spiritual  Imaae  were  h>e  the 
Wooden  Gods  of  the  Blind  Heathen,  cr  as  :f  it  were  as  fome  Flovv-rr  B^utiful  to 
the  E,  e,  but  without  Smell  or  Tafle.  Thus  while  the  holy  Sou  s'ofSftsFoJ 
l°TTv'"'^''''^^P^J*^J."g^^^^«5'  "-^^^  ^^"id.ers  had  his  Garment,  and  the 
Relick-Mcngers  pretend  to  fome  of  the  Wood  of  the  fuppofed  CrX  fhcrcforl 
isthcoutcrCcurtgiventobetroddendownofthcGentacs.  mcrcrore 


""I    I'      "II         IIIILI 


H  h  E  Xi 


EXTRACTS 

Offeveral  of  the 

WORKS 


141 


O  F 


Jacob  Behmen, 

Beginning  with  his  firft  Book 

CALLED 

AURORA, 


O  R, 


CHAP.  I.  Page  33.  v.  i.  Of  fearching  out  the  Divine  Being 
in  Nature  of  both  the  Qualities  of  Good  and  Bad. 

I.  'TT^ Hough  Flefli  and  Blood  cannot  conceive  the  Being  of  God,  the  Spirit 

1       (when  enlightened  from  God)  may.    By  confidering  the  Powers  in 

JL     Nature,  the  Outward  Heavens  and  Earth,  Holy  Angeis,  Men,  Devils, 

Heaven  and  Hell.    By  confidering  all  which  are  found  the  two  Qualities  Good 

and  Bad,  one  in  the  other  in  all  the  Outward  World. 

2.  A  Quality  is  the  Mobility,  boiling,  fpringing  or  driving  of  a  thing.  Page  3^. 

5.  The  feven  Qualities  are  call'd  ibmctimes  feven  Sources,  Species,  Kinds,  Man-  if^hat  a  QuX' 

H  h  2  ners,  lit)  if. 


'Aurora. 


0«r«,Circumft4nccs,  Conditions,  Powers,  Operations  of  Faculties;  alfo  thcFojift- 
tain  Spirits  -which  give  Model,  or  Frame  the  Power,  Vertue,  Cocftitution,  Sub- 
|lance,EiTcnce, Being,  Figure,  Shape,  Colour,  Tafte  and  Diftindion  to  all  things 
which  ever  were,  are,  mall  or  can  be,  in,  from,  or  to  Eternity,  in  all  Creatures, 
Heaven,  Hell,  or  this  World.  Alfo  the  Forms  er  Properties  of  Nature,  which  is 
the  Salitter  or  Power  of  God,  and  call'd  the  feven  Spirits  of  God  in  the  Revelations 
four  times. 

ffedti  3  f,  4.  ^eat  confumcth,  expelleth  or  hardeneth.  Light  in  it,  is  its  heart  and  joy, 
making  all  thingsiitljig  and  moving,  fiercenefsmaketh  the  Light  moveable,  the 
Light  fubfifteth  in  God  without  Heat,  but  not -fo  in  Nature. 

Cold,  5  7.  f.  Cold  is  the  allay  of  the  fiercenefs  of  Heat,  making  all  things  pleafant,  but  hath 
a  fiercenefs  which  is  the  Houfe  of  Death ;  from  Heat  proceedeth  Air,  which  tem- 
per'd  with  Cold  doth  in  the  bitter  quality  become  dewy,  from  Cold  comes  Wa- 
ter, which  temper'd  with  Heat  would  ejle  as  Earth,  O'c  be  congeal'd,  Heat  con- 
fumeth  the  Water,  Cold  crowdeth  the  Air,  in  the  Meeknefs  of  the  Air  reigneth 
the  Holy  Ghoft,  but  Air  in  its  fierce  Elevation  deftroyeth,  in  the  fiercenefs  pf  the 
Water  is  a  deadly  Spring  in  which  all  living  things  rot. 

Bitttti  35.  6.  The  B«ter  quality  is  the  Mother  of  Life;  for  it  a'trafteth  the  Water,  and 
diflipateth  it,  and  becomes  leparable  3  from  this  quality  have  Leaves  and  Grafs 
their  green  Colour,  where  it  dwclleth  meekly  it  is  the  Heart  and  Joy,  a  glimpfc 
of  Heavenly  Joy,  the  Holy  Ghoft  moveth  in  k,  but  in  its  fierce  Elevation  it  is  the 
very  Houfe  of  Death,  for  it  kindleththe  iflement  of  Fire. 

Smet.  40.  7.  Th,eJwe^yr.qaality  isd  jpy<)ft3ielJi£c,  theAlanfion  of  the  Holy  Ghoft,  'tis 
Love  and  Mercy,  Fnigrant,  good  Tafte,  giveth  Fair,  Yellow,  White,  and  Ruddy 
Colour,  but  in  the  fierce  fouree  'tis  Death  and  Corruption,  if  kindled  in  the 
Water  Bitternefs,  it  breeds  the'botGhyPk^ue  or  Pcftilence,  if  in  the  Heat,  Bittcr- 
ncfs,  it  ingendereth  a  fpreading  Plague,  infecting  the  Air. 

8.  ThcioHr  quality  cooleth,  is  a  Hill  joy  to  the  Spirit :  But  in  its  evil  fource, 
*  '     it  beginneth  fadnefs.  .< 

9.  The  Ajiringent  or  Saltifh  quality  is  a  good^  Temper  to  bitter,  fwcet,  and 
^«ur  :  But  in  its  fiercenefs  in  the  Fire  begets  the  Stone  or  Gravel,  if  in  the  Wa- 
ter, Scabs,  Pox,  Lcprofie. 


CHAP.  II.  The  F'ifible  Heavens  ^nd  'Earthy  and  all  Creatures ^ 
have  a  good  and  evil  Source  or  Will,  except  the  Holy  Angels  and 
Devils, 

44.     ^*  nr^^^ES-jmis  the  Heart,  l^mg-and  Joyof  the^tars  and  all  Creatures.    The 
I      whole  Creation  is  the  Body  of  God,  being  enlightened  by  the  Holy 
^hol^  which.they.only  are  who  relye  not  on  thcmfelves,  but  fet  their  defircs  oh 
liim  :  Man  comes  to  Jcnow  God  by  the  Creation ;  for  as  Mans  Spirit  informs  and 
replenifticth  his  Body,  foi  doth  the  Holy  Ghoft  dwell  in  the  good  qualities  of  eve- 
ry thing. 
•  ^^         2.  Weare  to  conceive  that  in  the  Body  of  the  Stars  is  the  Triumphing  Holy  Tri- 
Tiity,  which  is  the  Light,  Holy,  Eternal  Fountain  of  jov,  but  is  Infinite.    Nor 
muft  we  conceive  Gcd  not  in  the  Body  of  the  Srars,  and  t-his  World,  but  is  all 
KTitt  *■  /■        ^'^^ '"  ^^''    ^°  -^  ■^'^  ^'5  limilitude,  whofe  inward  hollownefe  fignifiech  the  whole 
bltbth  Ce-  ^^^^'  The  whole  Man   Heaven  and  Earth:  The  FlelTi  Earth,  the  Blood  Water, 
J-  „  tl'^e  Breath  Air,  the  Windpipe  and  Arteries,  the  deep  from  Stars  to  us,  wherein 

•  Fire,  Water  and  Air  qualifie,  the  Veins  the  Aftral  Influence,  the  Guts  the  con- 

fuming 


Aurora.  24^ 

fuming  power  of  the  Stars,  the  Heart  the  Element  of  Fire :  The  Liver  Water, 
the  Hands  Gods  Omnipotence,  the  Ffi?t-ncar  and  far  off,  the  whole  Body  to  the 
Neck  all  within  the  Sphere  of  the  Stars,  the  Head  Heaven,  with  its  Imperial 
Organs,  and  all  the  Senas  in  a  foft,  meek  .power,  asthc  Brain  isj  Heaven  gives 
to  the  Stars,  they  to  all  Creatures  Life  and  Spirit. 

3.  When  we  nominate  the  whole  Creation,  Heaven,  Angels,  Men,  Vifibles,      $il 
and  all  above  Heaven,  is  nominated  the  total  God,  which  hath  made  himfclf 
creature! y,  tho'  Gcd  in  Trinity  is  unchangeable. 

Obj.  Will  you  fay,  '^  not  good  and  evil  in  nature,  and  is  evil  come  frpnii 
God? 

4.  A.  There  is  a  Gall  in  Mans  Body  without  which  he  cannot  live,  it  making  the  Qoq^  ^^^    <,*• 
Aftral  Spirits  moveable  and  joyous,  but  when  it  over- flowech  and  runneth  to  the  £^//  ^  nt^ 
Heart  it  kindlcth  the  Element  of  Fire,  and  the  Fire  kind'eth  the  Aftral  Spirits  o«/  W  tht 
which  reign  in  the  Blood  in  the  Vein?,  in  the  Element  of  Water,  and  then  the  q^ji, 
whole  Body  trembleth  by  the  Wrath  and  Poyfon  of  the  Gall.    The  bitter  quality 

is  in  God,  but  not  as  in  Man,  but  is  an  Everlafting  Power  and  Triumphing  Joy,     • 
which  fpringingup  maketh  Heaven,  o^t  of  Heaven  the  Stars,  out  of  the  Stars  the 
Elements,  out  of  the  Elements  the  Earth,  and  Creatures  moveable.    Whence  al- 
fo  were  Created  Angels  before  the  Creation  of  the  Heavens. 


CHAP.  III.  OftheTropertyof  the  FATHER^  Scc, 

■    :■'■  ' '    ■  '^i  ■.:  '■■'"■■     /'•    '  ■  ,. 

!•  "IT/" Hen  Chrift  prayeth  (  Mmh.  6. )  to  his  Father  which  is  in  Heaven,  he  doth 

not  mean  that  Heaven  can  contain  him,  but  diftinguillieth  him  thereby  God  the  F(«- 
from  the  Father  of  Nature,  which  the  Stars  and  Elements  is,  and  becaufe  in  ther. 
Heaven  the  Fathers  Lufire  is  very  bright  and  pure.  God  is  the  immediate  Father 
of  the  Soul,  which  therefore  hungereth  after  him.  The  Father  ofNatiu-e,  is  the 
Father  of  our  Bodies,  and  thence  comes  their  nourifhment.  All  Powers  and 
Properties  in  Heaven  and  Earth  proceed  from  Gcd  the  Father,  who  if  he  may  be 
likened  to  any  thing,  it  maybe  to  the  Globe  of  Heaven,  as  by  the  Wheels  in  E^e- 
kiel  I.  for  all  the  Powers  are  in  the  Father,  one  in  another,  as  one  Power,  in 
unfearchable  Clarity  and  Glory,  his  Immcnlity  and  Infinity  no  Creature  nor  An- 
gel can  fearch  into. 

2.  Of  God  the  Son  ;  he  is  not  another,  and  yet  his  Property  is  other  than  that      y  g. 

of  the  Father ;  for  he  is  the  Heart  and  Caufe  of  fpringing  joy  in  all  the  Powers  of  Goi  the  Son, 

the  Father,  a  fimilitude  whereof  is  the  Sun  which  enlighteneth  the  whole  deep, 

Heaven,  Stars  and  Earth  moving  in  the  midft  is  the  King  and  Heart  of  all  the  Stars, 

fo  fhineth  the  Son  in  the  whole  Father,  being  a  felf-fubfifting  Perfon.    The  Father 

from  Eternity  to  Eternity  ceafeth  not  to  generate  the  Son,  and  the  Son  ceafeth 

not  to  enlighten  the  Powers  ot  the  Father,  buttlieSonisnotXo  mixt  in  the  Father 

that  his  Perfon  cannot  be  known  nor  feen  3  if  foit  were  but  one  Perfon,  but  is  a- 

nother  Perfon,  not  another  God. 

3 .  Of  God  the  Holy  Ghofl:  j  He  proceedeth  from  both,  is  the  holy  Fountain  of     "^4' 

Joy,  a  meek,  plealant  Breath,  or  ftill  Voice,  which  mufl  be  (hewn  by  a  fimili-  ^o^  theHsly. 
tude.  As  the  innumerable  Srars  and  5'un  created  out  of  the  Stzrs,  refemble  the  Ghofl, 
Father  and  the  5'on,  fo  the  three  El aneats,  Fire,  Air  and  Water  proceed  from 
oneBoxly,  vl^.  TJie  Fire  fwells  fromxhe  5'un  and  i'cars,  the  Air  expands  and 
flies  aloft  from  the  Heat,  and  the  Waier  from  the  Air,  and  in  chis  morion  is  the 
Lifeofall  Cr£atures  that  can  be  named,  and  lignifieth  the  Holy  Ghoft ;  who 
caufeth  the  living  motion  in  all  the  Powers  of  the  Father.  The  i'on  and  Holy  Spi- 
xit  arc  nothing  leis  or  greater  than  the  Father.  Tks 


1144  ^Aurora, 

J.I  iiiisl' 
The  Trimty, 

4.  This  Ternary  is  manifeft  in  Man's  Body  and  all  Creatures,  alfo  in  Wood  and 
Vegetables,  and  in  Stone  and  Minerals.  In  Man's  Heart ,  Veins  and  Brain,  is  a 
Spine  and  all  the  Powers  which  move  in  the  Heart ,  Veins  and  Brain  fignifie  the 
Father,  thence  fpringeth  up  a  Light  of  Underftanding  ,  in  the  Power  of  which 
Knowledge,  the  whole  Body  moveth,  fignifying  the  Son  which  fhinech  back  into 
the  Heart,  Veins  and  Brain,  as  the  Son  into  the  Father,  and  from  both  Powers, 
proceedeth  torch  Reafon,  Skill  and  Wifdcm  to  govern  the  whole  Man,  and  diftin- 
guiih  all  that  is  extra,  corpui,  which  is  thy  Spirit,  wherein  thou  excelleft  the  Beafl, 
and  wherein  the  Holy  Spirit  rules  if  thou  be  not  a  Chili  of  Darknefs,  v.  97.  The 
Father  is  fignified  by  the  Power  of  thy  whole  Mind,  the  Son  by  the  I-ight  in  thy 
Mind,  the  Holy  Ghoft  by  the  Spirit  of  thy  Mind.  The  Soul  containech  the  firft 
Principle,  the  Spirit  of  the  Soul  the  fecond,  the  Al^ral  or  outward  Spirit  the  third. 
So  in  a  Beaft,  only  Man  is  made  by  God  himfelf,  out  of  the  bed  Pith  or  Kernel  of 
Nature,  to  be  his  Angel  and  Similitude.  The  Beaft  is  made  out  of  the  wild  Nature 
of  this  World,  through  the  Motion  of  the  Stars  and  Elements.  Irr  all  Creatures 
are,  I.  The  Power  out  of  which  the  Body  comes,  z.  The  Sap  or  Heart,  3.  The 
flowing  fprijnging  Spirit. 


CHAP.  IV.    Of  the  Creatm  of  Angels  :  And  fir fi^  Of  the  Divine 
^Hality.  ' 

1.  A  LL  the  Powers  are  fo  in  God,  as  no  Man  can  reach  ;  but  by  the  Creation 
m\.  it  may  be  clearly  known.  Though  all  Powers  are  in  the  Father  as  the 
Aftringent  (or  harfh j  Ibft  for  gentle)  heat,  cold,  bitter,  four,  fweet,  light,  found 
or  noife  one  in  another  as  one  Power,  yet  not  in  the  manner  as  in  Nature  3  -for  L«- 
cifers  Elevation  made  the  Powers  impure ,  feparate  and  unclean  ;  but  in  God  all 
are  mild,fofr,triumphing,if  he  may  be  likened  to  any  thing,  it  muft  be  to  the  Soul 
of  Man,  enfiamed  by  the  Holy  Ghoft,  as  a  glimpfe,  but  in  God  all  is  Spirit.  The 
Light  and  Glory  of  the  Son  goeth  into  all  the  Powers  of  the  Father  and  the  Holy 
Ghoft  is  a  glimpfe,  but  in  God  all  is  Spirit. 

2.  The  Light  and  Glory  of  the  Son  goeth  into  all  the  Powers  of  the  Father,  and 
the  Holy  Ghoft  moveth  Eternally  in  all,  which  in  the  Deep  of  the  Father,  is  like 
a  Divine  Salitter  or  Sdnitrum  to  be  likened  to  the  Earth,  which  before  its  Corrup- 
tion was  fuch,  not  hard,  cold,  dark,  eiT'c.  but  like  the  clear,  pure  Heaven,  in  it  all 
the  Powers  were  fairand  heavenly,  till  L«c  fer  fpoil'd  it.  Butthe  Fathers  heaven- 
ly Salitter  doth  generate  all  manner  of  Divine  Trees  and  Plants ,  bearing  Fruits  of 
Life,  with  heavenly  colours,  fmells,  taftes,  different,  every  quality  bearing  his 
own  Fruit :  as  Nature  doth  endeavour  to  produce  in  this  dark  Dungeon  or  Den  of 
this  World,  hard,  dark,  dead.  Trees  and  Fruits,  and  precious  Stores  Gold,  Sil- 
ver, which  are  all  but  dark  fliadows  of  the  Divine  Beirg  mixeJ  with  hellifli  qua- 
lities and  I'me  1  Is,but  the  Trees  meant  here  are  Heavenly  and  Sp5ritual,and  yet  truly 
and  properly  fuch. 

In  which  Holy  Kingdom"  are  two  things  mainly  to  be  confider'd. 
j^  ^.  The  Salitter  which  are  moving  fpringmg  Powers  •  2.  Mercurm  or  the  found, 

which  is  the  voice  and" found  of  all  Creatures,  and  that  in  the  Earth  (which  caufeth 
the  growing  of  Gold'  and  all  other  Metals)  fnadows  out.  All  the  exquifite  Mu- 
fick  of  this  World  com  par 'd  with  the  Harmony  of  that  Sound,  is  as  the  howling 
of  Dogs.  4-  for 


Aurora.  245 

4.  For  though  Nature  hath  always  from  her  beginning  ufed  hfgheft  ^ilfgercc  to 
produce  heavenly  Forms  in  Power,  in  all  Creatures  and  I'rodudions,  alio  in  a  I 
Delicacies  and  Artsj  for  it  would  fain  be  delivered  from  this  Vanity,  that  it  miflic 
procreate  Holy  Forms  in  Power,  but  Death  hath  entered,  and  doth  and  mufl  hin- 
der it  }  for  Man's  infedious  Luft  to  Eac  of  both  the  Qualities  of  Evil  and  Good 
fpoird  the  Salitter,  and  ftopt  his  Ears  again  ft  the  Sacred  found,  whereas  the  Divine 
Salitter  and  Menuritu  is  the  Food  of  Angels. 

5 .  Of  the  Creation  of  Jrgels.    Philofophers,  who  fuppofcd  Angels  were  created  yingcls  mdde 
only  out  of  the  Light  have  erred,  for  they  were  made  out  of  all  the  Powers  of  out  of  all  the 
God.    The  total  Holy  Trinity  made  by  its  moving  a  Body  like  a  little  God  out  of  Powers  of  the 
the  Salitter  and  AfercMr/K«,  that  JS,out  of  rhe  Exit  and  Excrefcence,  and  being  made  Father* 
area  diftinft  Subilance.    As  while  a  Mother  hath  a  Seed  in  her  felf,  it  is  hers  j 

but  when  it  is  become  a  Child,  it  is  its  proper  own,  though  cannot  live  bin  by  the 
Mother  s  Food  j  but  the  quality  External  without  tne  Child's  Body  is  not  the  Child's 
Propriety,  the  Mother  nor  the  Mothers  Food,  but  what  the  Mother  out  of  love 
gives,  thus  arc  the  Angels.  And  the  Mother  may  well  thruft  from  her  the  rebel-^ 
lious  Child,  and  with- hold  her  Food  from  it.  Thus  was  it  with  Lucifer,  God  with- 
drew his  Divine  Food  when  he  elevated  himfelf,  then  muft  a5pirit  faint,  and  can 
no  more  fubfift  as  before,  than  a  Man  without  Air,  nor  can  the  Angels  without 
their  Mother. 


CHAP.  V.    Of  the  Corporeal  SubftamCy  Beings  and  Property  of  an 
AngeU 

iv  nr'O  anfwer  what  their  Figure,  Body  or  Shape  is:  They  and  Man  bear  the  AngeU  are  in 
X  Wfc  Image ;  how  elfe  muft  we  be  like  them  in  the  Refurreftion  ?  And  Human  Form' 
Mofes  and  Eliaa  were  in  their  own  Form  on  Mount  Tafcor,  and  Elioi  was  taken  up 
alive.  And  Jcfuslhall  come  again  as  they  faw  him  go.  As  in  God  we  obfcrve  , 
.!•  The  Salitter,  or  Divine  Powers  out  of  which  the  Body  or  Corporeity  is.  2.  The 
Mercurius,ToT\c  or  Sound  5  To  is  it  in  an  Angel,  who  have  as  Men  the  five  Doors  of 
that  we  call  Senfes« 


CHAP.  VI.   How  an  Angel  and  a  Man  is  the  Similitude  of  God, 

1.    A  S  is  the  Being  and  Divine  Body  of  God,  fo  is  the  Being  and  Body  of  an 
X\.  Angel  and  a  Man,  with  this  only  diflerence,  that  the  Angel  and  Man  is 
but  a  Creature,  not  the  whole  Being,  whom  if  he  rcfift ,  the  Father  may  ju^ly 
cail  him  out. 

2.  The  whole  Father  fpeaketh  out  of  all  the  Powers  of  the  Godhead,  the  Word 
(that  is)  the  Son  of  God,  this  Word  is  the  Father's  Glance  and  Majeftv,  proceeding 
©ut  of  his  Salitter  and  iv/ercttr/wf,  which  being  fpoken  turncth  back,  and  ever  is  in 
all  the  Powers  of  the  Father  as  a  glorious  Eternal  fplendor.  Now  that  Word  hatk 
fo  fwift  a  {harpnefs,  that  inf*antly  it  goeth  through  the  whole  deep  of  the  Father, 
and  the  fharpnefs  is  the  Holy  Ghoft. 

3.  Now  in  an  Angel  and  a  Man  the  Head  is  the  Council- feat,  fignifyingthe  Fa-  How  Angelt 
ther,  whither  all  the  Powers  rife,  for  higher  they  cannot  j  and  the  five  Senfcs  as  rf»i  Men  are 
Counfellors  agree,  and  what  they  decree,  is  concreted  into  a  Judge,  as  a  word  in  Images  of  the 
its  Ceatie,  the  Heart  as  a  felf-fubfiftica  Pcrfon  fignifying  the  Son  of  God.    And  trinitj. 

that 


%/^S  Aurora, 

that  Roeth  from  the  Heart  to  the  Mouth  and  Tongue>  with  its  Mercurial  fharpnelg 
to  diftinctibn,  and  that  lignificth  the  iioiy  Ghoft. 

4.  The  Mouth  fhcweth  an  Angd  and  a  Man  not  to  be  Almighty,  for  thrduah 
that,  bothmuft  draw  in  the  Powers  of  the  Father,  or  cannot  Eve,  an  Angelas 
well  as  a  Man,  only  theirs  is  the  Spirit  whence  the  Air  of  this  World  cxi/teth,which 
he  muftdo,  or  cannot  be  a  moveable  Creature,  he  Eats  (as  men  do)  the  Hea- 
venly Fruit,  and  hath  a  Body  in  the  fame  Form  as  Man  with  all  the  Members 
(except  thofe  of  Generation  Guts  and  Fundament j  but  all  fpiritual  and  heavenly-- 
Man  had  need  ofthofe  only  by  his  Fall'.     -'.     .  '* 

pAfidi^cAl         S-  Out  oftheDivineSalitterandAfercMr/w  are  produced  Trees,  Plants,  Fruits, 
VrHitf,  Flowers  and  all  lorts,  nota  fhadowof  fuchbut  really  fubftantial :  yet  as  the  An- 

gels are,  fuch  is  the  Vegetation,  but  not  in  the  two  Qualities  of  Evil  and  Good" 
but  only  in  one,  the  Good.  Thofe  Fruits  the  Angels  pluck  with  their  hands  and 
eat,  but  need  no  Teeth,  for  they  are  Divine  Powers,  and  whatfoever  they  have 
Externally  or  without  them  is  not  their  corporeal  Propriety ,  but  God's  Gift 
to  them. 


CHAP.     VII.  i-:^ 

I.  ^"^  O  D  at  the  firfl  made  three  Kingdoms  of  Angels,  their  Kings  were  Michael, 
V-J  Lucifer  znd  Uriel.  The  whole  Deep  betwixc  the  Stars  is  one,  the  other 
two  are  without  and  above  it  according  to  the  Trinity :  in  themid.4'  of  all  which 
is  the  Son  of  God,  yet  no  part  of  either  further  or  nearer  to  him,  yet  are  the 
threelvingdom-s  circular  about  him.  In  all  which  the  Father  is  Power  and. iiing- 
dom,  The  Son  Light  and  Splendor.  The  Holy  Ghoft  Moving  or  Exit.'  Seer^in  tile 
whole  Creation  in  a  Gold-flone,  the  Salitter  and  Mercurius  figniffcth  thcTati!er,tlie 
Gold  the  Son,  the  Virtue  the  Holy  Ghoft. 


C  HA  P.  VIIL 

a/  Affgdii     I.  ^r*  H  E  -Angelical  Kingdoms  are  fcrmcd^cn^rdlTlgT^rffirTJm^^ 

X  their  Bodies  are  Creatures,  and  their  Kingdom,  Court  or -Locality  is-noe 
theirs,  for  a  natural  right  as  their  Bodies  arc,  but  belongethto  Godthe-'Parher, 
out  of  whofe  Powers  it  was  made.  2.  And  as  the  Father  generateth  the  Son^  and 
as  the  Holy  Ghoft  gocth  forth  from  both  :  So  do  the  Angels  in  their  PbwergBnei 
rare  the  Light  and  Knowledge  in  them,  and  by  them  the  Spirit  goeth'foreflTroni 
their  Heart,  Light  and  all  thdr  Powers.  3 '  The  Corporeal  Body  of  one  An|e['is 
as  It  were  one  Kingdom,  or  as  the  Holy  Trinity.  All  Power  is  in  God'the  EathcTs 
he  is  in  his  Deep,  the  Fountain  cf  Lighfand  Dafknefs,  Air,  Wa^',  Heat,  Cold* 
Hard,  Soft,  Thick,  Thin,  Aftringent,  Bitter,  Sweet,  Sour,  Sound  or  Tohe^  s]\ 
which  ar-c  in  Angels  and  Man :  but  Man  hath  corrupted  it,  tous  the  Light  of  the 
Sun  is  intolerable ,  fo  is  our  unqualified  Heat ,  Cold,  ?^f'.  4.  And  when  dw 
Creature  wilicth^  to  elevate  ic  felf  m  the  Light  above  the  Humility  of  Love,  he 
Itindleth.i  fns  which  extinguuTieth  the  Light,  and  falls  inno  E>arj{neft«  (wHic?? 
(as  the  fnuff  of  ft  Candle  is  hid  in  the  Centre  of  the  L>ght)  as4sapparent!t?l;»K:i= 
pr,  f .  Now  how  ws  may  conceive  that  God  is  an  afngf y  ^ealov.s  God^  and;.a 
7 Spccits,  g  acious mercitul God,  the  fevcn Speciesor  Circumlte*!*? ^UH)^J^no\vnjto^^ 
i,  2.3. 4, $,6.  The  I,  Aftringent.  2,  Swesr,  $.  Bitter,'  4-  Heati  jvl^ve;  ■  f/Tone-  or  Stnntnf 
7»     7*  The  Body  generated  out  of  the  othsr  fix  Spirits,  ^»  The 


Aurora.  247 

€.  Thefweet  Quality  flyeth  from  the  bitter,  vs^hichis  the  caufe  of  the  growth  P.  133. 
of  Fruit  in  Vegetables,  and  the  Aftringent  and  bitter  eagerly  porfue  it,  deaths  it,      J34." 
and  is  the  caule  of  a  llalk:,  and  when  it  overtakes  it,  flrives  to  hinder  irs  farther      140. 
flight,  and  fo  comes  the  knot  in  the  ftalks,  through  which  is  a  fmall  Orifice,  the      14 1. 
fweet  (Quality  gets  through  that,  and  then  comes  more  ftalk,  leaves  and  bloffoms,  Vcgeutionfl 
which  by  the  external  heat  and  light  gets  colours  j  but  the  fweet  Water  is  not  a 
Mother  f^rong  enough  to  produce  Fruit,  but  the  blolTcnris  being  fallen  off,  the  out- 
ward Heat  with  the  united  aid  of  all  the  Qualities  bringeth  the  Fruit. 

7.  The  Light  riieth  up  only  in  the  fweet  Quality,  no  thing  can  be  kindled  but      i43' 
that  in  which  the  fweet  Qnality  is  predominant ,  for  the  Spirit  rifeth  up  only  in      144- 
the  Water.    A  Stone  or  Earth  cannot  be  kindled,  becaufe  the  Aftringent  and  bit- 
ter Qualities  are  predominant  in  them,  only.    The  Earth  when  the  earthy  quality 
is  boyl'd  out,  is  brought  ('as  in  Gun- powder^  to  give  a  flalh  of  Terror,  wherein 
the  Devil  in  the  anger  of  God  reprefcnteth  htmielf.    8.  But  that  the  Water  will    8."  14^.' 
not  burn,  is  becaufe  it  is  not  the  fweet  Wa':er,  but  Elementary  only :  Elle  Water 
were  not  Mortal.    Flefh  iliineth  not,  but  fit  doth,  the  fweet  quality  prevailing  j 
therefore  lean  Creatures  are  not  merry. 

(^IVhere  are  the  [even  Spirits}  ^  17  2» 

9.  A.  All  Heaven  and  this  World,  and  all  the  Creatures  in  Heaven  and  Earth 
are  comprehended  in  them. 

Q^  Seeing  God  U  evsry  where^  Mi  is  himfelf  ally  Ho»  ctms  heat,  cold,  wrAtb,  ani 
fercenejs  amorg  the  Creatures  ? 

10.  A.  Thefirft  four  Forms  are  at  Enmity  with  each  other  without  theLight,and 
yet  are  the  caufe  of  the  Lite,  i  x.  Know,  that  all  within  the  Stars  was  a  hoiy  Sa- 
litter  and  the  place  of  Ltuif.ry  whofe  proud  Elevation  kindled  the  feven  qualify- 
ing and  Fountain- Spirits,  all  was  burning.  The  Aftringent  compared  fo  vigoroufly 
that  Stones  were  generated,  andfo  Cold,  that  the  fweet  Water  became  ice^  and 
part  thick  {linking  and  raging  Poifon. 

12.  Whereupon  Lucifer  was  thruft  out,  and  inflantly  infued  the  Creation  of  this  The  direful 
World,  and  the  hard,  i'pciled,  corrupt  matter,  which  bad  wrought  out  ic  felf  in  EfeSis  of  Lu^ 
the  kindling  the  feven  Qualities ,  was  driven  together ,  whence  Earth  and  Scenes  c^ersFall. 
came  to  be,  and  after  that,  all  the  Creatures  were  made  of  the  kindled  Salitter 

of  the  feven  Spirits  of  God,  their  kindling  made  the  fiercenefs  of  one  Property 
flgainfl:  another,  and  the  Creatures  from  the  fameimpulfe  do  bite  and  annoy  each 
other. 

13.  Upon  which,  the  Univerfal  God  hath  Decreed  the  Jail  Judgment,  tofepa- 
ratethe  Good  unto  the  meek  Delight,  which  was  before  the  kindling  by  Lucifer: 
and  give  that  which  is  fierce  and  wrathful,  to  be  an  Habitation  for  the  Devil  for 
ever..  TheGood  Men  being  Eternally  with  their  King  JefusChriil.  lyy. 


CHAP.    X. 

I.  nn  H  E  fixth  Fountain  Spirit  is  the  Sound,  Tone  or  Noife-    i.  Whence  is  the     176. 

1.     finging  Melody  of  the  Angels,  and  all  Colours  and  Beauty  are  from  the 
Tone  or  Mercurius.  2.  Hardnefs  is  the  Father,but  the  whole  Salitter  is  the  Mother  5     2, 
for  if  the  hardnefs  were  both  Father  and  Mother,  a  Stone  would  found  and  ring. 
3.  But  where  the  Light  is  generated  out  of  the  Heat,  there  rifeth  the  found  (viiJ      3* 
The  Aftringent  Quality  rubbeirh  it  felf  with  the  bitter,  making  Heat  rife  up  in  the  ^^^  7  Spirits 
fweet  Water,  thefiaihof  Light  diiiinguiiheth  there,  and  impregnateth  the  bitter  <>/ G^<"^'  ^ftiil 
and  Aftringent,  fo  th»t  the  moving  Spints  would  fpeak.    Then  li^f  flaih  coming  ge^eratsfh  the 

I  i  from  7^^' 


24^ 


Aurora, 


from  the  bitter,  breaketh  open  the  hard ,  and  the  Tone  goeth  forth  as  it  was 
decreed  in  the  Centre,  in  the  middle  of  the  Circle,  the  Council  of  the  feven  Spi^. 
4.      rits.    4.  Therefore  all  the  Veins  and  Powers  go  into  the  Tongue  that  the  Ncife 
may  go  forth  gently. 
P.  187.         f-  Of  thelevcn  Spirits,  fix  always  generate  the  feventh,  without  every  one 
^.      there  would  not  be  anyone.    6.  But  the  Author  faith,  his  naming  of  but  two  or 
three  to  the  Nariviry  of  a  Spirit  is  (though  he  faw  them  all  feven  well)  yet ,  be- 
caufe  oihis  weaknefV,  he  could  not  bear  the  fpeculacing  them  all  at  once  in  their 
7.      Perfe^ion,  but  in  part.    7.  Ocherwife  if  a  thought  through  the  Centre  of  Nature, 
could  penetrate  ail  the  Forms,  it  were  free  from  the  Bond  of  Nature. 
Mijeflkk  8.  From  the  flafh  comes  the  Light  of  the  Msj^fty  ;  therefore  if  any  one  could 

tight.  in  his  flelh  comprehend  the  flalh,  kindling  it  lelf  in  the  central  Fountain  of  the 

Heart,  which  the  Author  faith  he  very  well  faw  how  it  is,  that  Ferfon  could 
clarifie  or  transfigure  his  Body  therewith,  and  be  like  the  Angels  :  and  no  more 
beftial. 
1^2.         9-  The  Sou\  hath  the  firft  Principle,  the  Spirit  of  the  i'oul  hath  the  fecond,  the 
Afiral  5'piric  hath  the  third  in  the  Elements. 

10.  When  a  Fire  rifech  up  in  one  of  the.Fountain  i'pirits,  it  is  not  concealed 
from  the  i'oul,  which  may  awaken  the  other  i'pirits,  and  it  hath  a  Prifon,  and 
( if  tl-e  Fire  become  too  big)  can  Ihut  up  the  kindled  5'pirit  in  the  Aftringent  qua- 
lity till  it  be  allay 'd  and  extinguil"hed :  Elfe  the  s^ap  that  is  in  the  whole  feven  will 
become  dry,  and  then  thou  art  a  Hcllilh  Firebrand.  But  if  thou  take  the  evil 
Spirit,  and  imprifon  it,  and  turn  a  fubmiflive  Heart  and  Will  to  God,  contemn- 

i^e  7  Spirits  ing  Honour,  Pleafure,  Riches>  Wantonnefs>  by  bearing  the  Crofs  and  being  the 
in  Harmony.    Worlds  Fools,  then  will  not  the  Fire  at  the  laft  Judgment  Day  flick  to  thy  lappy 

Spirits,  but  after  this  anxious  trouble  God  will  in  the  Refurreftion  Crown  thee, 

and  thou  wilt  be  a  Triumphing  Angel. 

11.  Q^  Is  there  inGod  al[o  any  contrary  Wili^  amovgji  the  Spirits  of  God } 

12.  j4.  No,  tho' the  great  eameft  feverity  of  God  may  by  the  former  Writings 
ofthe  Spirit  be  feen,  yet  in  God  is  no  difunion,  in  him  all  the  Spirits  Love  and 
Triumph  as  one  Spiritj  but  in  the  innermoft  fccret  geniture  (not  apprehended 
by  any  Creature  but  in  theflalh  )  it  muft  be  fo,  fOr  Life  and  Omnifcience  is  thus 
begotten  ;  fortho'  Lwcz/er  kindled  the  Spirits  of  this  World,  and  made  it  all  faint 
and  half  dead,  yet  this  World  belongeth  to  the  Body  of  God  the  Father  as  well  as 

2  J.      Heaven.    1 3.  And  the  whole  Trinity  is  generated  in  the  Heart  of  all  Angels  and 

Men,  except  the  Devil  and  Damned  Men,  and  in  fuch  a  manner  is  God  Almighty, 

i^.     All- feeing,  ct'c.  and  proveth  the  Hearts  and  Reins     i4'  Thus  alfoallthe  Devils 

and  Damned  muft  in  the  Salitter  which  they  have  corrupted  be  his  Eternal  Prifc- 

■jj.^      ners  in  Torment  and  Reproach,     if.  i.  The  hardnefs  gives  extream  cold.  2.  The 

fweetnefs  gafpeth  andfainteth.    3.  The  bitternefs  teareth  like  a  hot  Plague  as 

life  Vifcord  of  ^^^^-    4-  Jhe  Fire  is  as  a  wrathful  Sulphur,     s  Love  is  turn'd  intO  Enmity. 

tlfe  7  Spirits.  ^-  Sound  is  as  a  crackling  Fire  or  Thunder  out  of  a  hollow  place.    7.  Their 

Region  a  hole  of  Mourning.    Their  Food  is  the  fiercenefs  of  all  the  Qualities. 


CHAR    XI. 

I.  'T^H  E  feventh  Spirit  is  the  Body  wherein  Heaven  and  Earth,  Beauty  and  Joy 
X     rife  up,  being  generated  out  ofthe  other  fix  j  in  colour  Azure  or  Heaven 
Blew,  were  it  not  for  this,  there  would  be  neither  Man  nor  Angel,  and  God  would 
be  an  unfearchable-Power. 

2.  All 


Aurora,  "24^ 

a.  All  the  fcvcn  Spirits  without  the  rifing  up  of  the  flafli,  were  a  dark  Valley,  P.  102. 
but  when  the  flaflinfeth  up  between  the  Altringent  and  the  Bitter  ,  in  the  Heats 
fliining  in  the  fweet  Water,  it  makes  all  living,  and  the  Power  which  rifetli  up  The  7  Spirits 
in  the  flalli  is  the  Love,  and  all  the  feven  spirits  thus  enlightened,  become  a  palpa-  in  the  Light 
ble  Body  to  fpeak  after  an  Angelical  manner  ,  and  this  is  the  Body  of  Nature,  are  OmvipO'^ 
wherein  all  heavenly  Creatures,  Idea's,  Figures  or  Vegetations  are  imaged  or  tent. 
fafhioned. 

3.  The  Light  is  the  Life  of  all  the  feven  Spirits,  it  is  their  Son  and  Heart,  they     to6. 
are  its  Father,  him  they  Eternally  generate ,  in  him  triumph.    This  Light  or  Ma- 

jeft/  is  the  fecond  Perfon  in  the  Trinity ,  and  is  another  Pcrfon  from  the  feven 
Spirits,  and  the  feven  Spirits  rife  up  continually  in  the  Light,  and  are  the  Fa- 
ther. 

4.  And  this  fplendor  of  the  Ligiit  in  the  feventh  Nature- fpirir,  (W^.)  the  going 
forth  of  the  Powers  to  form  and  image  all  in  the  feventh  Spirit,  this  out- going 
or  Exit  of  the  glance,  is  the  true  Holy  Ghoft,  proceeding  from  the  Father  and 
the  Son. 

S'  This  the  Jews,  Turks  and  Heathens  might  find  in  their  own  Life,  and  by  thefe 
three  they  mull  rife  again. 

6.  But  that  the  Chriftians  boaft  not,  andfcomthem3  Know,  that  if  the  Turks 
be  of  an  Aftringent  Quality,  and  the  Heathens  of  a  Bitter,  yet  if  they  f?and  in  the 
anxious  Birth,  leekirg  Reft  and  Grace  ('tiiqugh  not  in  the  right  place)  Godiseve- 
ry  where.  And  the  Cl:riftian  is  generated  in  the  Heat,  where  the  Light  Ipringeth 
up  in  the  fweet- water,  yet  take  heed  by  drying  up  the  Water  thou  exfinguilh  not 
the  Light  and  be  burnt. 

7.  The  fix  Spirits  rife  up  alway  in  a  compleat  Birth  in  the  feventh,  and  the  cor- 
poreal drying  of  them  is  called  Divine  Salitter. 

i.  The  Anv'.els  are  not  all  of  equal  Power,  though  every  one  hath  the  might  of     tg  j. 
all  the  Fountain  Spirits,  but  in  every  one  there  is  fomewhat  of  one  Quahty  more  The  variotn 
predominant  than  another,  wherein  he  is  glorified.  Excellencies 

9-  Such  as  the  Salitter  was  in  every  place  at  the  time  of  their  Creation ,  in  fuch  t>/  Angels, 
is  the  Angel  ftrongefl,  and  according  to  which  is  he  named. 

10.  As  Flowers  m  Meadows  receive  colours  from  each  ones  Quality  :  So  the  Jfiringent, 
Holy  Angels,  fomeare  ftrongeft  in  the  Aflringent  quality,  and  are  of  abrownifh, 

dusky  grey,  white  light,  like  Twilight,  and  ncareft  the  Quality  ot  Cold,  and  when   ■ 
the  Light  of  tlic  Son  of  God  fliineth  on  them,  they  are  of  a  brownifli  purple  flafli 
of  Lighcening,  very  bright  in  their  Quality. 

ri.  Some  are  of  the  Quality  of  Water- light  like  the  Holy  Heaven,  and  when  the  ff^ater 
Light  fhineth  on  them,  they  look  like  a  ChryflaUine  Sea. 

11.  Some  areftrongeft  in  the  Bitter  Quality,  and  are  like  a  green  precious  Bitter* 
Stone  or  Emerald,  fparkling  like  a  flalli  of  Lightening,  and  when  the  Lighc  (hineth 

on  them,  they  appear  as  a  grceniflb  red,  as  a  Carbuncle ,  or  as  if  the  Life  had  its 
Orjg'nilthere. 

13.  Some  sre  of  the  Quality  of  Heat,  and  they  are  brighteft  of  all,  yellowiili  and  Heat. 
reddifli,  and  when  the  Light  iliinethon  them,  they  are  like  the  flalh  or  Lightening 
of  the  Son  of  God. 

14  Seme  are  flrcngeft  in  the  Quality  of  Love,  and  are  a  glance  of  the  Heavenly  ^«vp« 
Joyfulnefs  very  bright,  and  when  the  Light  fhines  on  them,  they  look  like  light 
blew  azure  luftre. 

I  ^  Some  are  ftrongeft  in  the  Quality  of  the  Tone  or  Sound,  and  are  bright  alfo.  Tone. 
and  when  the  Light  (hineth  on  them,  they  look  as  if  fomething  would  lift  up  it  fclf 
aloft  there,  in  the  nfing  of  the  flaih  of  Lightening. 

I  i  2  i^.  Some 


^Yo  'Aurora: 

Total  Nature',     t^.  Some  are  of  the  quality  of  the  total  Nature,  as  a  general  mixture,  and 

when  the  Light  fl-iineth  on  them,  they  look  like  the  Holy  Heaven  formed  our  of 

all  the  Spirits  of  God. 

.   .  1 7.  But  the  King  is  the  Heart  of  all  the  qualities,  and  hath  his  Court,  Province 

tl^      yiJt  or  Circumference  in  the  Centre,  as  the  Sun  amongft  the  other  Planets,  fo  great 

Ihfhfu^s  a  Cherubim  cr  King  of  Angels. 

wMw.cM.  ^^  The  Author  laich  this  Revelation  was  given  him  of  God,  not  that  he  had 

^  ^*  gone  into  Heaven  and  beheld  it,  nor  had  any  told  it  him  3  for  if  any,  yea  tho'an 
Angel  he  could  not  have  underilood  or  believed  it,  but  have  doubted  whether  it 
had  been  an  Angel  fent  of  God  or  no,  but  becaufe  it  is  generated  in  the  Centre 
or  Circle  of  Life,  as  a  bright  felf-evidencing  Light  like  the  Heavenly  Birch  or 
lifingupoftheHolyGhoft,  with  a  fiery  impulfe  of  the  Spirit,  he  could  not  with- 
ftandit,  at  which  let  him  that  mocketh  fear,  lefthefoweth  mocking  and  Eternal- 
ly reap  it. 

19.  Worldly  Wifdom  is  Born  Blind,  therefore  muft  all  be  Born  again,  which 

new  Birth  begets  the  flafli  of  Life  in  the  fweet  Spring  or  Fountain  Water  of  the 

Heart ,  and  then  it  feeth. 

CdufeofBaP-      20.  And  therefore  hath  Chrift  ordained  the  Baptifm  in  the  Water,  becaufe  the 

fifJ  birth  of  the  Light  rifeth  up  in  the  Water,  which  hath  from  the  beginning  of  the 

'  266      World  been  a  Myftery  till  now. 

a  I .  This  World  is  a  Type  of  Heaven. 
21.  The  Stars  denote  the  Angels  being  unaltered. 

23.  The  Elements  in  the  deep  between  the  Stars  and  Earth,  by  their  often  al- 
How  the  cut-  terations  of  being  bright,  and  fometimes  louring,  blew,  whitifli,  duskilh,  wet 
toard  Wwli  and  dry  fignifie  the  wonderful  proportion,  variety  and  change  of  the  pofture  of 
figureth  the  Heaven,  yet  all  according  to  the  rifing  up  of  the  Spirits  of  God,  and  the  Glory  of 
Eternal         the  Son  of  God  fhining  Eternally  therein- 

Wirli,  24.  The  Earth  (he weth  the  Heavenly  Nature,  or  the  fcventh  Spirit  of  Nature, 

in  which  the  Ideas  rife  up. 

25.  The  Birds,  Fillies,  Beafts,  Worms,  Trees,  Plants  and  Flowers  fet  forth  the 
forms  in  Heaven,  tho'  they  are  in  clarity  and  brighmefs,  who  rife  there  and  go 
away  again,  not  being  compared  as  the  Angels  are  ?  but  a  figure,  and  if  imaged 
in  one  Spirit,  the  fame  by  wreftling  with  another  Spirit  is  divided  and  altered, 
therefore  alfo  the  Creatures  m  this  World  are  created  Tranfitory. 


CHAP.  XIII.  Of  the  Doleful  TcmhleFallofLucikr  and  hk  King- 
dom, 

2g^.     I.  \TrHen  Lucifer  faw  his  own  Excellencies,  then  his  Heart  or  Life  Spirit  exalted 
27  f.       '  VV  itfelf,  afpirjng  to  triumph  over  the  Divine  Birth,  the  Son  or  Heart  of 
God. 

2.  For  the  feven  Fountain  Spirits  who  are  the  Father  of  the  Light  were 

pleafed  to  become  creaturely  in  him,  and  gave  him  the  fuperior  Primacy,  m 

whofe  bright  Light  was  perfed:  underRanding. 

"Lucikrsdif      3*  But  he,  feeing  himfelf  fo  Triumphant,  moved  the  Spirit  generated  by  the 

mal  fall  gra-  ^even  fo  hard  and  ftrongly^  that  it  became  very  fiery,  climbing  up  in  the  Foun- 

*MUy  jbmn.  ^^  ^^^  ^^^  .^  moved  gently  and  lovingly,  as  the  feven  did  before  they  became 
creaturely,  there  had  been  generated  a  lovely,  mild  Son,  like  to  the  Son  of  God, 
and  then  the  Infinite  Light,  the  Son  of  God,  would  have  been  delighted  in,  and 

played 


^Aurora,  ^-j 

pl4yed  with  the  fmall  Light  in  Lttf //?>•,  as  with  a  young  Son  or  dear  little  Brother, 
y.  But  let  not  the  Devil  make  any  believe,  Gods  will  was  that  he  and  fomc 
Men  fliould  be  loft,  and  fo  pervert  Gods  Truth  defending  the  Devil  by  Lies. 

6.  For  know,  the  whole  Deity  hath  in  its  inncrmoft  Birth  or  Pith,  a  very  tart 
terrible,  {harpnefs,  in  which,     i.  The  Aftringent  quality  is  a  very  hard,  dark'      '•  281.' 
cold,  attrafting like  the  extream  Frof  1  congealed  Water,  when  fuppofe  the  Sun  T)rann}  of  tke  ■ 
totally  taken  away,  which  auftere  attradion,  caufeth  fixation  of  the  Body,  and  fourfirjl 

the  hardnefs  drieth  it  up  fo,  that  it  fubhfteth  crcaturely.  forms. 

7.  The  bitter  quality  is  tearing,  cutting  and  penetrating,  driving  the  Aftringent 
to  Mobihty.    From  the  fierce  rubbing  and  raging  of  both  whjch, 

8.  A  wrathful  kindling  proceedeth. 

9.  And  in  this  eager  ftrife  exilleth  a  hard  Tone  or  Noife  penetrating  all  like  a 
Tyrant,  according  to  which-God  calls  himfelf  an  Angry,  Jealous  God,  and  in 
this  confifteth  Hell,  Enmity  and  Eternal  Perdition :  And  fuch  a  Greature  is  the 
Devil  come  to  be. 

10.  Andinthefeis  God  anAll-comprehenfible,  All- fixing,  Sharp  God. 

1 1.  But  in  the  ftrife  and  heat  of  thefe  qualittes  arifcth  the  Light,  and  in  the 
Light  and  the  Sweet  Water  the  Flalh  of  Litc,whcrein  all  the  foregoing  qualities  arc      285-. 
made  pleafant,  as  a  four  Apple  by  the  Sun  is  made  fwcet  and  good,  yec  the  Evil  produ- 
Tafte  of  the  other  qualities  remain  in  it.  dng  good. 

290, 
The  Head  Spring  and  Fountain  of  Sin. 

11.  Ittc/ffr 's  qualifying  Spirits,  having  an  Imaging  Power  in  that  Royal  Body, 
vehemently  affcded  the  high  Light,  fo  triumphantly  that  they  lifted  up  them-      2^5. 
fclves  to  Pomp  and  Statelinefs,  leaving  the  Angelical  Obedience,  whereby  the 
great  bright  fiafli  became,  fo  bright  as  was  intolerable  to  the  Fountain  Spirits, 
againft  the  right  of  Nature.    So  that  the  bitter  quality  which  Exiflech  m  the       .^   , 
fweet  Water,  and  isthecaufe  of  joy  trembled  and  rub'd  it  felf  fo  hard  in  the  j      .f^,^ 
Aftringent,  that  the  Fountain  or  Quality  of  Heat  was  eagerly  kindled:  Which  "''^-^^M^'J- 
bitter  and  hot  (Quality  caus'd  the  Aftringent  to  dry  up  the  fweet  Water,  wlierein  ',"«"7  '^«« 
the  Heavenly  Heat  and  Light  have  their  Being.  And  thenceforth  could  not  the  Heat  irrecovirable^ 
rife  to  a  Flame  or  Light  (  for  the  Light  exifteth  in  the  Oylinefs  of  the  Water,  thus  -^pofi-^<^y>  '^"^ 
dryed  up  )  but  glowed,  as  red  hot  Iron,  or  rather  a  veiy  hard  Stone,  in  the  grea-  */  ^^'  ^fS^^^f 
teftHeat.  demonjiratfd^ 

15.  Not  that  the  Spirit  ofthe  Water  was  devoured,  but  its  quality  was  turn'd 
into  a  dusky,  hot  and  four  Quality:  Which  introduced  extremity  of  Cold  alfo, 
whereby  the  whole  Body  grew  fierce  and  wrathful.    And  the  bitter  Quality  ra-» 
ged  and  became  a  Poy fon,  hence  fprung  the  firft  Po}  fon  3  w  hich  bitter  poyfonous 
Death  comes  alfo  into  poor  Humane  Flelh, 

14.  And  now  was  Lttc//er  an  Aftrirgent  5  hot,  bitter,  dark,  cold,  four,  ftink- 
ing,  poyfonous  Fountain.  And  the  Tone  rofe  up  through  the  bitter  Qualities, 
penetrating  the  Heat  and  Aftringent  hard  Quality,  as  a  clap  of  Thunder. 

15.  Godcreated  Angels  out  of  himfelf  that  they  might  be  harder  and  dr:}'er  ,^^^ 
compa(5led  than  the  Ideas  or  Forms,  which,  through  the  cuialifying  of  the  Spirits  " ' 
of  God  in  Nature  rife  up,  and  through  the  moving  of  the  Spirits  pals  away  again, 

that  their  Light  in  their  hardnefs,  (hould  ftiine  brighter,  and  the  Tone  of  their 
Body  fhould  found  clearer  and  Ihriller  than  it  did  before  (  either  fhine  cr  found  } 
in  the  Salitter,  which  was  thin  and  dim.  And'thcrefore  they  lifted  up  themfelves 
( the'  chev  knew  themfelves  to  be  but  a  piece  of  the  total  God  )  fuppoling,  they 
were  a  fairer  little  Son  than  the  Son  of  God  himfelf,  and  that  they  could  qualifie, 
operate  and  elevate  themfelves  above  the  whole  God,  and  Rule  and  Govern  all 
without  Corrival  or  Supream  Comptroller.   -  i^.  Here 


tyt  Aurora, 

1 6'  Het'C  lyes  the  Rootof  Covetoufnefs,  Envy,  Pride  and  Wrath.  All  Lucifer's 
Angels  fell  v^ith  him;  for  he  was  created  out  of  the  Kernel  of  the  Salitter,  out  of 
which  they  were  created,  he  their  Lord,  they  were  all  of  one  will  with  him,  which 
they  would  not  fufFer  to  be  taken  away. 

17.  Q-  Vidnot:be  Ur.iverfaL  God  Ignore  thU  before  the  Crextion  of  the  Angels  ? 
1^.  A.  No,  for  if  lb,  it  hadbcen  aPredeftinateVVillin  Godtohave  it  fo,  and 
h.idbccnnoEnmityagainfl:  God,  but  God  had  created  him  a  Devil.    God  made 
him  a  Kmg  of  Light,  and  for  Difobediencefpewed  him  out  of  his  Royal  Throne. 

15.  God  knew  this  according  to  his  Wrath,  in  which  he  is  not  called  God  but  a 
confunning  Fire,  but  knew  net  this  according  to  his  Love,  according  to  which  he 
iscalledGodj  into  which  no  fiercenefs  entreth,  and  fo  God  is  alone  called  God 
or  Goodnefs- 

20.  And  what  Gods  Love  knowcth  fenfibly  or  feelingly  in  it  felf,  that  it  alfo, 
and  that  only  it  willerh. 
p  -o  -  i\.  The  Devils  Prifon  is  in,  upon  and  above  the  Earth  up  to  the  Moon,  till  the 

^^       laftdayjAnd, 
The  Vevills       }i-  Then  their  Houfe  will  be  in  the  place  where  the  Earth  now  fiandeth,  and 
prefent    and    this  will  be  called  the  Burning  Hell :  but  not  in  fuch  a  Form  as  it  now  ftandeth, 
fufure  Frifon.  but  feparated  in  the  kindled  wrath  Fire  into  a  dark,  hot,  cold,  rugged,  hard,  bit- 
ter, {linking  Rclicks,  dregs  or  drofs- 


CHAP.  XVIII.  Of  the  Creation  of  Heaven  and  Earth. 

39'^-      !•  TTrHenthe  Aflringent  quality  was  predominant,  the  hard,  dry  Stones  came 
Compofttion  of       VV    to  be. 

the  Ttrrene         2.  But  where  the  Aflringent  and  Bitter  were  equally  predominant,  there  ftarp 
Globe*  Gravel  and  Sand. 

3.  V/hcrethe  Tone  and  Aftrir^ent  in  the  Water,  there  Copper,  Iron,  and 
Rocky  Oar. 

4.  Where  the  Water,  there  the  wild  Earth  :  But  the  Bitter  Spirit  is  the  chief 
caufe  of  the  Black  Earth. 

f  •  Yet  the  Heat  in  the  Aftringent  chiefly  helped  to  make  the  hardnefs,  and  there 
it  generated  the  noblcftand  precioufcft  Salitier  in  the  Earth,  as  Gold,  Silver,  and 
precious  Stones- 

(S.  Butwhenthe  hot  Spirit  in  the  fweet  Water  was  predominant  in  the  Love> 
.  the  Aftnngent  made  the  Oar  of  precious  Stones,  (^Tf . 


CHAP.  XIX.  Concerning  Heaven,  what  it  ii^  where  it  is,  and  how 


ft    fS, 


Aio.      I  •  np  Hat  there  is  a  pure  glorious  Heaven  in  all  the  three  Births  aloft  above  the 

The  dear  and        ^     deepof  this  World,  in  which  is  Gods  Being  and  the  Holy  Angels,  he  is 

tranfcendent  "OtBorn  of  God  that  denieth:  Whichcomprizeth  the  Kingdoms  of  Af/cfc<ze/  and 

Heavens.        ii^i-K  and  continucth  as  it  was  from  Eternity,  with  which  the  innermofl  and  holy 

Birth  in  this  World  uniteth,  being  all  one  Body  of  God  j  one  Heart,  one  Will, 

one  God  all  in  all,  for  the  true  Heaven  is  every  where. 

2.  When  thy  ?pirit  apprehcndeth  the  innermofl  Geniturc  of  God,  and  preflcth 
in  through  the  Aftral  and  Flefbly  Seniture,  ic  is  cjcarly  in  Heaven- 

3.  But 


Aurora,  253 

J.  ButtheOut-birthof  this  World  was  Lucifer's  Kingdom  to  the  Stars,  and  fo 
far  is  the  Wrath  of  God  j  between  which  outmoft  Birth  of  this  and  the  outmofl: 
Birth  of  that,  is  a  great  gulph,  and  are  one  to  the  other  as  Death  is  to  Life,  or  a     , 
Stone  to  a  Man:  So  that  as  to  the  Out- birth  we  cannot  fee  the  Angels,  nor  they 
dwell  with  us ;  but  in  the  innermoft  they  dwell  with  us. 

4.  The  fecond  Birth  or  Geniture,  vi^.  the  Aftral,  ftandech  in  the  feven  Foun-      P.  432, 
tain  Spirits  of  this  World  in  which  the  Holy  Ghoft  alfo  ruleth  and  hclpeth  to  gene- 
rate the  third  Holy  Birth. 

5.  The  which  third  Holy  Birth,  is  the  clear  Holy  Heaven,  which  uniteth  with 
the  Heart  of  God,  and  holdeth  the  Devil  Captive  in  the  Out-birth  in  the  Anger 
Fire. 

6.  Out  of  this  Heart,  JefusChrift,  in  the  Womb  of  the  Virgin,  went  into  all  ff/^ence  cur 
the  three  Births,  that  he  might  with  his  innermofl  take  the  Devil  Captive  in  the  £^^^^  ^gf^^f 
Out- birth,  overcome  the  Wrath  of  God  as  a  Vidorious  Prince,  and  in  the  Power  came      and 
ofhis  Birth  in  the  Flelh,  prefs  through  all  Men,  whereby  he  is  become  Lord  and  rvhere  alfo 
King  ofour  Heaven  and  Earth,  orer  Sin,  Devil,  Death  and  Hell  j  in  whom,  ^'s-  he  now  fitteth, 
alfo  prefs  through  the  finful  corrupted  Out-dead-birth  of  the  Flcfli,  through  Death 

and  the  wrath  of  God  into  our  Heaven,  in  which  Heaven  now  (itteth  our  King  Jc- 
fus  Chrift,  as  an  Almighty  Son  on  the  Right  Hand  of  God,  being  prefcnt  in  all  the 
three  Births  in  this  World  in  all  corners  and  places,  bearing  up  all,  ruling  in  the 
Throne  of  the  once  potent  (  and  now  expelled  J  Lucifer. 

7.  When  Stephen  faw  Heaven  opened,  and  the  Lord  Jefus  at  the  Right  Hand  of 
God,  his  Spirit  did  not  fwing  it  felf  up  into  the  upper  Heaven  aloft,  but  penetra- 
ted into  the  inncrmoft  Birth. 

Concerning  the  ConfUtution^  and  Form  of  the  Earth. 

8.  Every  thing  muft  have  a  Root.    The  Earth  is  come  from  the  corrupted  Salit-      4 ,  g, 
ter  of  the  outmoft  Cirth  j  for  in  Earth  and  Stones  is  Death,  and  in  it  is  alfo  a  Life ;        ^ 
clfe  Gold,  Silver  and  Vegetables  could  not  grow  therein. 

^,  Three  Births  are  in  it,  the  outmoft  is  Death,  the  fecond  is  Life  prefllng  Three  Ejrths 
through  it,  being  in  the  Wrath  Fire,  and  that  of  Love  j  and  the  third  is  the  Holy  of  uni  in  the 
Life.,  Earth. 

10.  In  the  outmoft  is  Gods  Wrath,  elfewhy  engendereth  it  poyfonous,  vencr 
mous  Worms  and  creeping  Things  ? 

ir.  The  Ear; h  hath  more  than  one  kind  of  Life  J  for  Herbs  and  Wood"  are  not 
Earth,  nor  is  Fruit  V/ood,  nor  is  the  vertue  of  the  Fruit  God  j  for  the  outmoft 
Birth  containeth  him  not,  but  he  containcth  the  Out- birth. 

Q.  JVhj  U  the  Emh  fo  Motrntany^  &c  ?  441, 

12.  A.  Whcrethefwcet  Water  was  chief,  much  earthy  palpable  Water  came 
to  be. 

13.  The  corrupted  Salitter  was  more  abounding  in  one  p'ace  than  another-Alfo, 

14.  Where  the  Aftringent  equality  was  chief  in  the  bittc  rr.efsin  Mercurius^  much 
Earth  and  Stones  were  compa  fled. 

15.  Where  the  Heat  in  the  Light,  much  Silver  and  Gold,  and  foTne.  clear 
Stones. 

1 6.  Where  the  Love  in  the  Light,  the  moft  precious  Stones  and  fineft  Gold. 

17.  Where  are  great  Lakes  and  Seas,  over  that  Zmt^  (there  being  not  much 
Salitter  )  there  came  to  be  a  Valley,  for  which  reftingpiace  the  thin  Water  fought  j 
refembling  the  Spirit  of  meeknels,  not  elevating  it  felf  as  in  the  Bitter  Fires  quality 
the  Devils  did.  On 


^54 

i».  44^.  On  the  words,  the  Evening  and  Morning  were  the  firft  day,  is  faid. 

18.  Evening  and  Morning  reacheth  only  up  from  the  Earth  to  the  Moon,  taking 
its  Original  from  the  Light  of  the  Sun,  which  maketh  the  outward  day  and  the 
outward  Night :  Not  that  there  was  then  a  twofold  Creation  of  Evening  and 
Morning. 

iluery^  Whether  by  it  be  not  meant,  by  once  turning  about  of  the  Earth 
whereby  the  Evening  and  Morning  came  to  be,  that  is^  by  one  Revolution? 

i^.  A-  Man  having  a  Threefold  Birth,  tho'  with  his  inward  he  uniteth  with  the 
Light  of  God,  cannot  bring  it  perfciflly  back  to  his  Aftral,  and  lefs  to  his  outward 
Birth,  which  tho' Afo/fi  did  in  part,  when  his  Face  {hone,  but  could  not  fee  God 
perfeftly  and  live  j  even  as  an  Apple  on  a  Tree  cannot  bring  its  SmelJ  and  Taflc 
l?ack  into  the  Tree  nor  Earth. 


CHAP.  XX.  On  the  Creation  in  the  Seconal  Day^  Let  there  bc 
a  Firmament  in  the  midft  of  the  Waters,  &c, 

<6^'      '*  nr^'-s  Firmament  divideth  the  impalpable,  inward,  pure  Water  from  the 
J,     outward,  palpable,  corrupted  Water :  Wherein  is  Death,  which  lyeth 
Captive  below  the  Moon  j  and  is  the  Houlc  of  the  Devils,  Death  and  Hell  where 
the  fierce  Wrath  of  God  becomcth  kindled  dsilyby  the  Devils  through  the  great 
Sins  of  Men,  which  mix  with  the  Aftral  Bir:h  in  the  Deep. 

2.  But  even  thofepure  Waters,  have  feme  of  the  Wrath  in  them  3  and  is  that 
meant,  where  'tis  faid,  the  Hetvens  are  not  pure  in  his  fight. 

g>  The  innermoft  holds  the  outward  v-^^ater  ftrongly  Captive,  and  the  outward 

Earth  alfo,  elfe  with  the  Revolution  of  the  Globe,  the  Water  would  be  divided 

or  diiToIved,  and  the  Earth  crumble  avvay.    Which  Firmament  is  between  the 

clear  Deity  and  corrupt  Nature. 

4.  Yet  the  Deep  above  the  Earth  may  bc  faid  to  be  a  place  where  Gods  Holinels 

,         dwelleth,  for  the  whole  Holy  Trinity  dwelleth  in  the  Centre  under  the  Firma- 

+  ^"      ment  of  Heaven,  tho' that  cannot  comprehend  him,  but  dwelleth  not  there  fully, 

bodily,  and  creaturely,  as  the  Angels  and  Souls  of  Men  do. 
,7  J,         f.  The  Third  Birth  is  the  Almighty  Holy  Heart  of  God,  wherein  Chrifts  Natu- 
ral Body  fitteth ;  for  his  Natural  Body  is  not  as  ^obn  Calvin  thought,  fuch  as 
reacheth  no  farther  than  a  little  circumfcribed  place  wherein  it  is. 

6.  For  if  every  Man  in  his  Aftral  Spirit  comcrehendcth  the  whole  Body  of  this 
World,  fhould  not  the  Fountain  Spirits  in  the  Natural  Body  of  Chrift  being  out  of 
the  Fountain  Spirits  of  Nature,  and  his  Heart  out  of  the  inward  Birth,  x/i^f .  the 
Heart  of  God  which  comprehendeth  all  Angels  and  the  Heaven  of  Heavens,  vix» 
the  whole  Father  fliould  not  it  comprehend  the  whole  World,  and  uphold  it  as 
the  only  Head,  Heart  and  King  of  it,  in  his  Hands  arc  his  Sheep  whom  none  caa 
pluck  out. 


CHAP.    XXL 

^^^'     ''  A  >i  ^^  '^  ^^^^  ®"^  °^  ^^®  '^^^'  '"*^'  ^^^^^  of  t^*  Earth  ,  wherein  the 
iVA  Eye  is  Tvpofeld,  one  in  God,  the  other  in  this  World  out  of  the  three 

Principles, 


Aurora,  255 

Principles,  fiot  out  of  the  Wrath,  butoutof  the  Birth  of  the  Farth,  in  the  Aflral 

feirth  in  the  part  of  Love,  but  Wrath  hung  to  him,  which  he  fliould  have  put  torch 

from  himfelf,  as  the  Fruit  putteth  forth  from  it  felf  the  bitterr  efs  of  the  Tree,  but  Mxn  tthereof 

that  he  did  not,  but  reached  back  from  the  Love  into  the  Wrath,  and  lufled  after '"•^^^j  f*^ 

his  Dead  or  Mortal  Mother  to  fuck  her  Breafls,  and  fo  brought  his  outermoft  tiirth  'vn-'^t  bis  Fall 

into  Mortahty,  and  his  Aftra.  Birch  or  Life  into  the  part  of  the  Wrach.  ^"i"« 

2.  Man's  Soul  or  Spirit  is  generated  out  of  the  Aftral.  and  is  the  third  Birth  in 
him  :  As  an  Apple  on  a  Tree  is  t!  e  third  Birth,  which  though  it  be  United  with 
the  Word  of  God  in  ics  inr  ermoft  Birth ,  yet  the  Wrath  bei  g  in  the  Mother  ofirs 
Body,  it  remains  palpi;b  e  mu(t  d)  e  and  ret :  but  at  the  kft  Judg'nent  Day ,  the 
Power  of  the  Principle  out  of  which  the  Apple  growcth,  fhali  fpring  anew  in  Para- 
dice,  and  be  a  Fruit  for  Men  in  the  other  Life. 

3.  And  Man's  Boc'y  hath  the  fame  Hope,  for  though  the  beftial  Body  muft  pu- 
trifie,  yet  its  vertue  liveth  m  the  four  Elements  in  the  Word :  and  there  grows 

out  of  it  bcauri'-ul  Roles ;  and  if  thy  Soul  ftandeth  in  the  Love,  thoucanft  while  j^^^i^  ^v/4« 
thy  Body  Inerh  here,  live  and  reign  with  God  in  Heaven,  according  to  the  Spirit  theVivUhAtk 
of  the  "^oul,  u  hich  the  Devil  feeth  not-  ^^^.^^^  ^^ 

4.  But  for  that  thy  Aftral  Birth  II ardeth  one  part  in  the  Wrath,  the  Devil  feeth     ' ' 
into  that  part  (./^  )  of  the  VVrarh  inro  thy  Heart :  where  .  if  thou  give  him  any 
room    he  teareci  that  part  of  the  Aftral  Birrh  which  i.anderh  in  the  Love,  out 
from  the  Word ,  and  then  thy  Heart  is  a  dark  Vaiey  .  and  if  thou  labour  not 

q:  ickly  to  kindle  the  Light  again,  hekindlerhthcW.atn-tiie,  ard  t'-en  thou  art  a 
Devil,  and  inro  what  thou  haft  fowed  thy  Seed,  that  -sthy  i'oul,  and  in  that  part 
flialithy  Bodyanfe. 

The  ftriving  of  the  [even  Spirits  in  the  Earth,  the  Depth  in  the  Centre,  4;  ^• 

f.  In  the  firifeoftheAftringency,  bitternefs  and  fweet  water  the  Aftringency 
is  Predominant,  which  is  drv-  The  fweet  quality  is  ex;ei.livc  and  yielding  j  yet 
the  bittemels  and  fweet  quality  ftruggle  till  the  Af^rirgency  dry  and  harden  them, 
and  thence,  (from  their  unwilling  Captivity)  Anguiih  rUech  up :  juft  as  in  a  Dv  ing 
Man,  in  this  anxiety  Heat  rileth,  whereby  a  Sweat  ex'alethas  in  one  yieViing  to 
the  Captivity  of  Dear  h.  That  Sweat  the  Aftringent  and  bitter  qualities  lay  held  Strife  of  the  j 
on  as  their  Son,  which  they  had  begotten  on  the  fweet  quality,  which  they  had  spiritr  au- 
killed.  (':th  Fegeta- 

6.  However  the  Aftrrgent  beirg  ftrong,  and  the  Bitter  fvvifc,  from  their  Joy  tion. 
in  their  Son  dcftiifFit.  that  it  fwelis  ana  grows  full  and  great.    And  when  the 
Afrringent  ftriveth  to  captivate  the  Bitter,  and  the  Body  begir.s  to  be  too  ftrcight 

or  narrow,  and  that  the  f. rife  there  be  too  great,  the  Bitter  muft  yield,  but  ca-inot 
bekili'd,  but  leaps  afide.  and  breaks  out  of  the  Body  into  Strings  or  Threads : 
taking  the  Son's  iap  with  it.  And  this  is  Vegetation  and  growing  of  a  Root  in 
the  Earth. 

Q^  Ho7f  an  God.  be ik  thk  Fegtt uion  ?  j;,o©. 

7.  A.  That  is  the  Vegetation  of  Nature ,  and  if  the  wrath  Fire  were  not  in 
the  three  Qualities,  (vi^)  A'^ringent,  Sweet  and  Bitter ;  God  ;night  plainly  be 
feen,  but  the  Wrath  makes  the  .Aftnngent  acold  Fire,  and  its  Atrra(ftion  to  be  too 
hard:  and  nitke.nche  Sweet  tco  thick  and  dark:  and  the  Bitter  too  ragn^  and 
fvve  ling,  elfechey  might  kindle  that  Fiie  from  whencetl.e  Light  would  txiil,  and 
from  the  Light,  t'  e  Love  and  from  the  fame  Fire-fiaila  the  Tone,  and  then  wv  uld 
be  a  Heavenly  B  -dy,  w  herein  the  Light  of  God  would  and  doth  Ihine,  a  d  then 
would  be  a  Heavenly  Fruit,  as  it  fp'ingethupin  Heaven  and  the  Light  would  ge- 
nerate it  feif  in  the  Tweec- water,  and  there  would  be  a  bright  ihming  Heavenly 
Body  where  God  is.  K  k  8  But 


2^6  Aurora. 

8.  ButbeingtVie  firfl  three  Qualities  are  benummed  in  Death  ,  they  remain  a .- 
Commixture    dark  Eternal  Pnfon,  God's  Wrath,  Death  and  Hell  a  fource  of  Torment.    Not" 
cf  Good  with  that  the  three  (Qualities  are  reprobated  even  to  the  inncrmoft ,  but  only  the  out- 
E^,//  ward  palpable  Body,  ard  therein  the  outw  ard  Heliifli. 

o.  Thus  is  leen  how  the  Kingdom  of  God  and  of  Hell  hang  one  to  another  as 
one  Body,  and  yec  the  one  connprehendeth  not  the  other,  but  the  Heat,  Light, 
Love  and  Sound  arc  a  kind  of  fecond  Birth,  making  the  outv.  ard  moveable,  and 
in  the  inward  flandeth  the  found  of  God's  Word,  which  feeing  it  rifeth  up  through 
thcAF.ringent,  bitter  Death,  and  generateth  a  Body  in  the  half- dead  Water,  that 
Body  is  therefore  Evil  and  Good,  which  may  thus  be  demonftrated. 
Dtr/!on{lrated  lo.  One  taking  a  Surfeit  by  any  morciferous  Herb,  Water,  or  unwhclfom 
Fleili,  let  the  fame  kind  of  Water,  Herb  or  Flcfh  be  d  ftiiled  or  burnt,  whereby 
the  outward  Poifon  which  ftandeth  in  Death  is  gone,  the  Aftral  Vigour  remaineth 
(that  Dsad  Body  being  gone)  wherewithif  good  Treacle  be  mixed,  which  holdeth 
Captive  the  Wrath  in  the  Aftral  Birth,  and  give  it  the  Sick  in  warm  Drink,  then 
opei  ateth  the  innermoft  Birth  which  hath  difeafed  the  Per!on,and  Cureth.  Where- 
by isfeen,  that  the  Power  of  the  Eternal  Life  wrcftlcth  in  the  Dead  Earth  in  An- 
guifh,  but  cannot  bud  till  the  Death  be  fevered,  which  hangeth  to  it,  for  the  Wrath 
is  the  Life  of  Death  and  of  the  Devil,  wherein  ftandeth  their  corporeal  Bodies  q? 
Being,  for  the  Dead  Birth  or  Geniturc  is  their  Eternal  Houfe. 


CHAP.    XXII. 

p  -  ^ ,         A  Fter  other  things  in  this  Chapter,  are  the  feven  times  Refining  of  Silver,  and 
jLm,  cfpeciaily  Gold,  till  it  become  Triumphing. 


CHAP.    XXIII. 

342.      !•  nr'HE  earreft  and  fevere  Birth  orGeniture,outofwhich  the  Wrath  of  God, 
1^     Hell  and  Death  are  come  to  be,  hath  been  from  Eternity  m  God :  but  not 
accenfible  nor  clevabie,  not  kindled  or  dcmmcering,  without  which,  fcvere  Birch 
would  be  neither  God,  Life  nor  Heaven,  Angel,  nor  Creature. 

J- y  J.  The  Gate  of  the  Holy  Trinity. 

1.  The  whole  Birth  of  the  Heaven  of  all  Heavens,  this  World,  theplare  of  the 

Earth  and  of  all  Creatures,  and  whatever  can  be  thought  of,  all  that  together  is 

God  the  Father.     And  in  every  the  Icaft  circle  imaginable  is  the  whole  Birth  of 

The  Ubiquity   ^^  perfeftly   perpetually  and  irrefiftably :  but  if  m  a  Creature  or  Place  the  Light 

(f  the  Trinity.  ^^  extinguiili'd,  there  is  the  Aufterc  Birth,  which  lycth  hid  in  the  Light  in  the  m- 

nermoft  Kernel. 

^.  Thefecond  Perfon  is  the  light,  which  is  continually  generated  out  of  all  the 
Powers,  and  enlightenech  again  all  the  Powers  of  the  Father ;  an  in'^ance  where- 
of, is  in  the  kindled  Fires  m  this  World,  the  innate  Son  is  the  merk  Joy  and  De- 
light of  the  Fat  :er.  Now  the  Father  and  the  Son  are  equally  great ,  tie  o.  e  could 
not  be  without  the  other.  If  the  Jews,  Turks  and  Heathen  will  convert,  the  Light 
will  ri^e  up  in  them  giorioufly. 
4.  The  third  Perfon  is  the  moving  Spirit  pf  Life,    Thus  there  is  One  Gcd  and 

Three 


Any  or  a.  2  5  y 

Three  diftinft  Per  Pons,  neither  of  them  can  comprehend,  with  hold  or  fathom 
the  Original  of  the  other. 

y.  It  any  will  be  Saints,  and  not  Devils,  let  them  g-nerate  in  the  meek ,  holy  jvhst  the 
Law  of  God,  el fe  they  iliall  Eterraly  ge-'era^c  in  the  atft-fre  levereGe.'ituie  of  x>e/,yif. 
God's  Wrath.    But  the  Deity  is  a  very  fimp'e,  pure,  meek,  lovir.g  quier,  u  ani- 
mous  Being,  through  which  the  fliarpneisoi  the  mnermoft  Birth  can  never  elevate 
it  felf,  but  remains  hidden. 


CHAP.  XXIV.  Of  the  incorporating  or  Companion  of  the  Stars, 

1.  /^^  O  D  moved  the  whole  Body  of  Nature  contained  in  the  Extent  of  this 
Vjr  World,  (on  the  4th  Day)  which  (though  it  was  benummed)  yet  the  Life 
was  hid  in  it,  and  generated  the  tars  out  of  Nature,  lb  the  Light  rofe  up  making 
its  Seat  in  theHoufc  of  Death,  wiich  Death  could  comprehend  as  little  as  Wrath 
doth  Meeknefs. 

2.  As  a  Tree  hath  Life.  Vegetation  and  Sap  producing  Fruit,  which  the  dry  Bark 
hath  httleof,  through  which  the  living  Power  thruftech  forth  Twiggs ,  while  the 
withered  Rind  harboureth  Worms  ,  which  at  laft  dcflroy  the  Tree,  ic  is  the  Love 
which  breaketh  through  the  Hcufc  of  Death,  and  is  one  Life  with  God. 

3.  The  Stars  arc  come  out  of  the  V'ower  of  the  feven  Spirits  of  God ,  for  tiie  P.  $68. 
Wrath  of  God  was  kindled  by  the  Devil :  and  the  Out  birth  as  drofs'and  fcum  Stirs  whence', 
was  driven  together,  whence  came  Earth  and  Stones ;  for  the  Body  of  God  as  to 

this  World  could  not  remain  in  Death,  but  the  corrupted  Nature  with  its  palpa- 
bility ,  hath  remained  in  Death ,  and  is  the  H  ..ufe  of  Devils  j  therefore  God 
created  new  Angels,  (u^-)  Adam  ,  and  would  bar  up  Lucifer  in  the  outer 
Darknefs. 

Q.  fVhy  had  not  this  been  done  itfiantly,  and  then  he  had  not  donefo  much  Mifchief?  570. 

4.  A.  God  purpofed  to  make  an  excellent  Angelical  Army  out  of  the  Earth  and 
all  Vegetations  after  a  Heavenly  manner,  and  then  Extra(fl  the  Heart  or  Kernel 
atlaft,  and  feparatc  it  from  Death,  and  theDeathofthe  Earth  and  Wrath  therein  Lucifer'/ 
fliould  be  l.ucijer\  who  in  the  mean  time  Ihould ,  and  now  doth ,  lye  Captive  in  Place  at pre» 
the  Deep  above  the  Earth.  fent. 

y.  But  that  there  are  fomany  Stars  of  differing  Operations,  fiiews  God's  In- 
finitenels,  and  their  continuance  Ihews  there  (hall  be  a  conftant  ll.iiform 
Birth. 

<^  Jf^hen  the  Devil  and  hU  Angels  fell,  why  hxd  not  God  injiamly  bolted  him  up  in  the 
place  where  he  fell  ? 

6.  A.  What  Sin  hath  the  5alitt€r  com.mitted  that  it  fliould  ftand  totally  in  Eter- 
nal Ihame  ?  None  ;  therefore  God  willed  to  ufe  i'  as  a  Dwellirg  for  the  ne  *  Race 
of  Ancels,  Adam  and  his  Children,  and  leave  only  the  kindled  fierccnefs  to  th^ 
X>ev!l,  which  had  it  been  all  left  to  the  Devil,  out  of  it  could  not  a  new  Body  have 
been  built. 

7.  The  Stars  are  a  (Iiarp  Birrh  and  innermoflGeniture,  which  had  theirfirfl  stars  andfcf 
kindling  from  Heaven  ,  and  CTod  ufeth  them  as  an  In<lrument  to  the  wre'ili  g  what. 
lighting  Eirth,  and  toanxietv,  for  on  the  third  Day  the  anxiety  in  the  Birth  of 

thii  World,  rub'd  i:  felf,  whence  the  Fire  flaCh  cxif^ed,  and  the  Light  of  the  ^rars 
kindled  it  felf  in  the  V/aterofLifc.  till  the  third  Day  Nature  was  a  dark  Valley, 
and  then  Life  brake  through  Death,  and  the  new  Birth  began;  for'fo  long  Jefus 
Chrift  refted  in  Death.  The  old  Body  which  ftandeth  in  the  auftcrenefs  is  a  Houfe 
to  the  Devil,  but  the  new  to  the  Kingdom  of  Chrift. 

K  k  2  CHAP* 


25^ 


Aurora, 


CHAR    XXV. 


p,  ^90, 


r.T?  Very  Star  hath  a  pecuh'ar  Troperty ,  as  may  be  perceived  by  thevarioiw 

£_>  curious  Ornament  of  the  bl'-;froming  Earth,  which  variety  fliould  have 

kindled  the  old  Body  into  fo  many  Powers  to  hrc-ak  forth  through  the  Wrarh,  'that 

the  new  Life  might  have  all  the  Powers,  thaf  ever  the  old  had  before  the  times  of 

the  Wrath,  which  new  Bcdv  blcflbmed  at  the  Creation,  but  Nature  being  by  Man 

more -"orrupted,  God  Curfed  the  Ground,  for  Man  took  hold  of  the  Fruit  oftHe 

old  Body  J  wherefore  the  Fruit  of  the  new  was  hidden,  andthcbeftial  Body  had 

iEves  Wrath  Apples  to  Eat. 

"^94.  2.  Concerning  the  5un.    As  far  as  the  middle  Point  or  Centre  hath  kindled  it 

Whxt  the  Sun  lelf  )uft  fo  big  is  the  Sun,  for  that  is  the  Sun.    The  Light  of  the  Meeknefs  of  the 

^.  Sun  uniteth  with  the  pure  Deity,  and  were  the  great  Heat  taken  away  from  the 

Sun  it  would  be  one  Lignt  with  God,  but  the  Heat  cannot  comprehend  the  Light} 

,  therefore  the  place  of  the  Sun  remaineth  in  the  Body  of  Gods  Wrath. 

jpg,  5.  The  Sun  hath  its  royal  place  to  it  felf,  whence  it  movcth  not,  but  the  Earth 

TheSunrnoves  ro'ls  about  every  24  Hours:  an^i  compafleth  the  place  of  the  Sun  once  every 

not, the  Earth  Year,  as  do  tie  other  Planets;  but  Saturn,  Jupiter  and  Mars  by  reafon  of  their 

rouli  a^  do  the  6'"cat  height'',  cannot  doit  fofoon. 

Planets-  '    The  Lif ;  of  a  Creature  is  in  the  Heat  of  the  Heart,  fo  \s  the  Sun  to  the  whole 

^0^,      Deep.     2.  The  Gall  is  not  exifted  from  the  Heart,  but  yet  is  the  Mobility  or 

ftjrrirgof  the  'leart,  by  a  Vein  that  gceth  from  the  on';  to  the  01  her;  fo  is  Mars. 

3 .  The  Brain  is  the  Power  of  the  Heart,  fo  is  Jupiter.     The  Aftral  Birth  ftands  with 

one  R  jot  in  the  Holy  Heaven,  and  with  the  Corporeivy  \s  in  the  Wrath. 


CHAP.    XXVI. 

«<09       I*  C  ^"'*'"  '^  ^^^^  ^"'^  A"ringent,  and  takes  not  his  Power  froni  tht  Sun,  but 

Saturn  what.      <^  ^s  t^e  Sun  is  tr,c  Heart  of  he  Life,  fo  is  Siturn  the  beginner  of  Corporeity, 

and  of  all  F  :?mit3gs,  and  as  fupit-r  is  of  the  Brain,  fo  is  this  of  the  Skull: 

his  place  is  m  the  midft  between  ^upittr  and  the  general  Sphere  of  the  fixed 

Stars. 

6i  2.         2.  Ventu  is  a  gracious  kindler  of  Love  in  Nature :  for  when  the  two  Spirits  of 

Venu3  what,  the  Life  and  Mobility  were  rifen  up  out  of  the  place  of  the  Sun,  v/^.  Mirs  and  fuh 

piter,  then  tie  Meeknefs  as  a  Seed  of  the  Water,  prcfled  downward  with  the  Power 

of  Light,  whence  exifted  the  Love  of  Life,  or  Planet  yenus :  mitigating  the  fierce^ 

nefs  of  Mars ,  and  humbling  Jupiter  3  elfe  the  Brains  would  break  through  the 

Brain  Pan:  and  tranlmute  it  felf  in  high-mindednefs ,  in  the  manner  of  Proud 

Lucifer. 

617.         3.  Of  Mercurius.    The  feven  Spirits  of  God  are  rerfedly  in  every  place,  but  if 

in  any  one  place  they  wreftle  not  triumphingly,  in  that  place  is  no  Mobiliry,  but 

The  Ubiquity  a  deep Darknefs  :  fuch  a  Houfe is  the  Houfe of  Flefb  in  Man,  fuchwasthe  whole 

cf  the  7  Spi-  fpace  of  this  World,  when  the  Deity,  in  the  7  Spirits  had  withdrawn  ic  felf  from 

rits  of  God,    the  Devils :  and  had  lb  continued,  if  the  ieven  Plinecs  and  Stars  had  not  rifen 

from  them       from  God's  Spirits,  but  the  Heart  of  the  Deitv  hideth  it  fcifin  the  Coipordcy 

eame  the  7      and  Out-birrh  of  this  World  5  which  therefore  is  in  great  Anguifli ,  tiil  the  Heart 

fUmu        of  God  will  move  it  felf  again  in  the  feyen  Spirits  of  God  in  this  Wond,  and 

>  kindi& 


Aurora,  25P 

kindle  them,  and  then  the  Sun  and  Stars  will  pafs  away  again,  to  their  firft 
place,  and  the  Light  of  God  (hall  fill  all  the  Body  of  this  World,  and  when  the 
anxiety  taAech  the  fwcetnefs  of  the  Light  of  God,  all  is  richly  full  of  Joy,  and 
the  whole  Body  triamphech ,  which  now  cannot  be :  becaufe  the  fierce  captive 
Devil  keeps  Houfe  in  the  Out- birth  of  this  World,  till  the  laft  Judgment  Day, 
and  then  the  Heart  of  God  with  his  Fan  wilicleanfe  his  Flour,  and  breaking 
through,  Proclaim  bright  Day. 

4.  The  Earth  is  the  Fruit  of  the  fcventh  Spirit  of  God ,  but  Man's  Body  is  P.  ^ij. 
far  more  Noble,  being  an  Extraded  Mali  out  of  the  Salitter,  out  of  the  leventh  AUns  Bod/, 
Nature-Spirit. 

5.  When  the  ^ced  is  generated,  the  Aflringent  Spirit  draweth  together  a  Maft     ^3°* 
out  of  the  tweet  Water  :  that  is  out  of  the  UnAuofity  of  the  Blood  of  the 
Heart ;  which  Oyl  or  Sap  hath  in  it  the  Root  of  the  whole  Man  5  as  Tinder  caft 

into  Straw. 

6.  But  if  the  Light  had  kindled  it  felf  in  the  Birth  of  the  Soul,  all  the  Fountain     617] 
Spirits  (according  to  rhe  rig'it  of  the  Deky)  had  triumphantly  United  with  the 

Deity,  and  had  l.etrn  a  living  Angel :  but  becaufe  the  Wrath  had  already  infeded  Afjns  Body 
theSa'icter  j  that  Dinger  was  to  be  feared  which  befell  Lucifer  i  therefore,  the  vftereof  mddti 
Extrad  whereoi  Man's  Body  was  made,  was  not  become  Eartli,  though  it  was  of 
the  Salitter  of  the  Earth,  but  was  held  by  the  Word,  till  the  Love-Spirit,  out  of 
the  Heart  of  God  glanced  on  theSahtterof  theMafs  :  then  did  the  Salitter  become 
impregna-fd  in  the  Centre  <^f  t;  e  ^oul.  and  the  Light  abode  in  the  Centre  of  the 
Mafs,  and  the  Word  flood  in  the  Mafs  in  the  Sound. 

This  Book  was  Written  by  ^.  B.  in  the  Year  i  ^i  i.  Being  his  fir  ft  Book.  It  was 
taken  from  the  Author  and  ngt  finiihed,  but  thgt  Dcfed  fupplicd  in  his  other 
Writings, 


'Jitror£  Finii,. 


THE 


is?o 


THE 


Three  Principles 


OF  THE 


Bitjtne  Cffettte^ 


CHAP.  L    Of  the  Erfl  Principle  of  the  Divine  Ejfence, 

1,  '^  ■    ^ Hough  God  generateth  the  E(r3nce  of  all  Eflences  out  ofHimfelfj  for 
I       through  Him  and  in  Him  atqailthings,  yet  Evil  is  not  God.  And  though 
JL    the  firft  Principle  be  the  carneil  Fountain  of  Tartnefs,  and  Caufe  of  all 
Mobility,  yet  if  that  be  irradiated  with  Divine  Light,  it  is  no  more  Wrath  or  Tart- 
nefs, but  great  Joy. 

2.  Though  alfoGod  hath  no  Beginning,  it  is  here  fet  down  as  if  he  had,  to  dU 
flinguifli  the  firJl  from  the  fecond  Principle.  Although  it  cannot  be  faid  that 
Bitternefs,  Sorrow,  or  Hell  Fire  are  in  God  j  for  God  made  no  Devil  nor  Death, 
yetthofc  things  are  in  Nature,  and  Nature  originaterh  from  God,  according  to 
the  firft  Principle  of  the  Father ,  whofo  is  call'd  Angry,  not  in  himfelf  but  in 

'■  the  Spirit  of  the  Creature,  which  hath  enkindled  it  felf,  and  the  Wrath  of  God 
burneth  therein. 

3.  God  is  the  incomprehenfible  Infinite 5'pirit.  Ai'piritdoth  evernothing  but 
afcend,  flow,  move  and  generate  it  felf,  m  a  Threefold  Form,  vi^.  Bitternefs, 
Harflinefs,and  Heat,  neither  of  which  is  the  firft  or  lail  3  for  a  5"pirit  is  like  a  Will 
which  rifing  up,  beholdeth,  perfetleth  and  generateth  it  felf. 

4.  Three  things  are  in  the  Original,  whence  all  things  came  to  be ,  Sulphur, 
Mercuriuj  and  Sal.  In  Sulphur  is  Soul  or  Spirit  and  Matter.  In  Mercury  is  harlh- 
nefs,  Bitternefs,  Fire  and  Water,  of  which  four  Sal  is  the  Child.    From  harlhnefs, 

'  bitternefs  and  fire  in  the  firft  Principle,  come  wo,  torment,  trembling,  and  burn- 
ings yet  from  thofe  three,  is  alfo  generated  Water.  But  in  the  firfl  Principle  God 
u  not  called  God,  but  a  devouring  Fire. 


CHAP.  II.     of  the  fir fi  and  fecond  Principles,  what  God  and  the  Di' 
vine  Nature  is,         ■ 

I.  'TT'HE  Divine  EfTence  cannot  be  exprefled  by  the  Tongue,  the  sfinculum 

X     ^'^<f,  the  Spirir  of  the  Enlighten'd  Soul  feeth  it;  for  every  Creature  feeth 

no  farther,  than  to  its  own  Mother,  whence  it  originated.  The  Soul  was  breathed 

out 


'The  Three  Trinctpks  tfthe  Divme  Ejfettee.  261 

out  of  God's  firft  Principle  into  the  third  Principle  (vi-^.)  into  the  Syderial  and 
Elementary  Birth,  it  is  not  therefore  marvelloiiS  that  k  {hould  fee  the  whole  dep-h 
of  the  Father  in  the  firft  Frinciple  j  it  fo  feeing  only  it  felf  in  its  rifing.  The  De- 
vils alfo  fee  and  know  it,  they  wifh  alio  they  neither  faw  nor  felt  it ,  but  them- 
fclves  (hut  themfelves  up  from  the  fecond  Principle. 

a.  The  Sydereal  Spirit  which  cloatheth  the  Soul,  and  the  Elementary  which 
ruleth  the  Fountain  of  the  Blood,  fee  only  into  that  whence  themfelves  are.  But 
the  Spirit  of  the  Soul  enlightncd  by  the  Holy  Spirit  of  God,  feeth  into  the  Holy 
Divine  Birth,  the  Heavenly  Eflence,  the  fecond  Frinciple.  This  Dooi'  can  be  opened 
only  by  Prayer,  feekmg  and  knocking. 

3.  In  the  Syllable  phur  in  Sulphur  are  (ignified,  the  four  Forms  of  harlhnefs  or 
aftringency,  bitternefs  or  attraiflion,  anguifh  and  fire ;  but  in  tlie  Sul  of  Sulphur, 
is  the  Soul  or  Spu-it  meant,  which  when  it  atcaineth  the  Light ,  the  fifth  Form  of 
Love  fpringech  up,  the  Bridegroom  embraceth  his  facred  Bride. 

4.  Hence  bv  the  Water  Spirit  in  Msrcurha  anfeth  the  iixth  Form  or  found,  fo 
are  all  in  one  Heavenly  Harmony  ui^ited  in  the  Divine  Nature ,  yet  every  Form 
retains  its  own  Property,  fo  that  here  exifteth  a  crofs  Birth,  for  the  fire  gocth  up- 
ward, the  Water  downward,  the  EfTences  of  the  harfhnels  fideways,  as  it  were 
Eaft,  Weft,  North  and  South. 


CHAP.  Ill    Of  the  endlefs  andinnHmernbk  Trodn^ms  of  the  Eter" 
nal  Natnre, 

I.  O  Uch  as  by  reproach  forbid  a  fearch  what  God  is,  profecute  the  Devil's  de- 
^  ceit  3  that  it  might  not  be  known  what  the  Anger  of  God  is ,  nor  what  the 
Deviiis,  and  what  properly  it  is  which  God  Abhors.    Ability  is  in  Man  to  fpeak 
what  God  our  Father  is>  and  what  the  Eternal  working. 

2.  Every  of  the  fix  Forms  generaterh  more  3  for  in  evere  of  the  Fountain  Spi- 
rits is  but  one  Centre,  and  each  generateih  more,  as  out  oione  branch  iffue  many 
fprigs  and  buds,  and  out  of  one  root  many  threads. 

3.  Out  of  the  harfh  Spring  proceed  five  Springs,  (v/^)  Bitternefs,  Fire,  Love, 
Sound  and  Water ,  and  m  their  Co-operating  through  Anguifli ,  the  Light  and 
Life  arife,  and  the  Anguil"h  becomes  in  the  fixliold  Form,  a  great  Joy :  in  a  nicer 
plcafingTaft,  delighting  light,  reviving  Smell,  raviihing  Sound,  the  I'ofteft  Touch 
all  unutterably  Excellent.  So  as  if  ore  were  inf^antly  fnatcht  out  of  the  bitter 
Pangs  of  Death  and  Torments  of  Hell  into  the  Triumphant  Light  of  Divme  Joy. 

4.  For,  the  F^msof  harilirefs,  bitternefs  and  fire  being  perfeftin  Love,  be- 
come totally  Glorious,  and  a  Highcft  Joy,  and  yet  their  various  Properties  remain, 
all  perfectly  irradiated. 


GHAP.  IV.    Of  the  Eternal  Ejfence  generating  Infinity  of  Exiflercics', 

I.  '"T'HE  Eternal  generating  hath  neither  Beginning,  Number,  End,  Bottom, 
I  nor  IS  it  Corrupted  :  Ti«*  Niind  of  the  Sydereal  and  Elementcry  Spirit 
feeth  only  a  glimpfe  of  it,  which  Muid  is  the  Chariot  of  the  Soul,  without  which 
Mip.d  the  Suul  were  feeble  and  cru>  e  in  the  firft  Priv.ciple ;  butif  the  Soul  be  rege- 
ncrared  in  the  Light  of  God,  that  Light  is  its  iuflrf  in  the  fecond  Principle,  whereia 
it  liveth  Eternally. 

2,  M^d's 


iSz  The  three  Trincfples  of  the  Divine  Ejfence. 

2.  Man's  Body  was  made  out  of  the  one  Element,  the  Quintcflence ,  wheflce 
alio  the  four  Elements ,  Scars  a-.d  Heaven  ot  the  third  Principle  were  created. 
But  the  Soul  was  breath'd  by  the  Holy  Ghoft  out  of  the  Father's  Light,  which  Light 
being  the  Name  of  God  is  the  U^^ht  of  Life,  and  enkindled  out  of  the  four  An- 
guilhes  5  therefore  is  the  Soul  God  s  own  Subftance- 

3.  If  therefore  the  Soul  elevate  it  fe'f  back,  into  t'leAnguiflies  of  the  four  Ort- 
einal  Forms  into  ^^n  '.e  f^stc.  it  become^  a  Devil.  But  if  it  elevate  it  felf  forward, 
m  the  fifth  Form  of  Light  Meek  lefs,  and  lOvel  /  Humility,  it  is  fed  by  the  Word, 
the  Heart  of  God,  and  us  own  ftrong  fierce  Original  becomes  Parac^ilical,  a  fweet 
Fountain  of  Eternal  S :>n2S  of  Praifc  ,  it  is  an  A  igel ,  a  Child  of  God,  and  hath 
Ability  to  fpeak  of  rhei-'diflfvlvahe  band,  but  not  of  the  infinite  generating;  for 
the  immca!ura'>'.e  fpa  eof  cieD  i:v  hat  i  neither  Beginni'^gno;  End. 

Of  the  ibb'ime  '^a'e  of  trie  Hdy  Triritv. 
(v.  j^O  4  The  Father  i- the  0::gi;iai    fTcn:.' of  al  EfTences,  in  whom,  if  the  Son  thefe- 

cond  Frmciple  were  no'.  trer  ally  generated .  the  Father,  according  to  the  fiift 
Principle,  would  bs  a  ztal ou  ,  wrathful,  dark  Principle  3  f.^r  the  Son  is  as  the  Light 
out  of  the  Fire  the  Heart,  Pr  ?,'  nefsand  Loveof  the  Father,  who  is  in  his  Son 
merciful,  reconcibd  and  w.-L  pleased.  The  Son  is  another  manner  of  •'erfn  than 
the  H  ather..  hath  another  re.  .tre  of  meer  Joy  and  Love .  The  H  jly  Ghoft  procced- 
cthTrom  both  in  che  e'  ikindUng  of  the  Light,  as  out  of  rhe  vVater  Fountcin  of  Hu- 
mility, isalfoan  Aim  g  .t  •  spirit  makmg  out  of  the  /ertueof  tne  Light  an  infiaite 
number  of  Centres,  of  a  fweet  fmell  and  fweet  taft 

TheDercriptionofLt'cf/fr,&c.  I  Abridge  not  here,  having  done  it  more  fully  in 
the  13  th  Chapter  of  Aurora,  pag<!  xyo. 


CHAP.  V.    Of  the  third  Prir:ciple  the  Creation  of  the  Material  World^ 
and  farther  clearing  of  the  fir  ft  andfecond  Princip'es. 

I.  A  Principle  is  a  Birth,  Therefore  he  that  is  B  ?rn  of  God ,  may  know  the 
S\^  third  Principle  by  his  own  new  Birth.  T.  e  terror  of  God's  Wrath,  the 
horror  and  anguilh  of  his  Efta'e,  Sin  and  Darknefs  was  hisfirft  Principle.  His 
pure  Divine  Joy  in  being  born  again,  is  his  cntring  into  the  new  Li'e  op  fecond 
Principle. 

2.  In  the  firft  Principle  is  the  ind; (Soluble  band  ,  which  is  a  Genitrix  in  it  felf 
inanimate,  wherein,  by  the  moving  Spirit  of  God.  out  of  that  incompre'-enfible 
Ji^atrix,  the  comprchenfible  vifible  vVater  proceeded  ,  in  fuch  various  manner  as 
the  i'pirit  willed :  for  out  of  the  fifth  Form  of  it,  was  enJcindled  t'^.e  fi:ry  Heaven 
and  Conftellarionor  Quinreflence,  where  the  Light  originateth,  w'^ence  the  5^un 
was  Born,  w  hich  opened  and  enlivened  the  third  Principle  of  the  M  jterial  World  ^ 
as  the  Heart  of  God  ri  Paradife  doth  in  that  pure  immaterial  .-leaven,  opening  the 
Eternal  Power  ard  Wifdom  of  God. 

3 .  The  outward  third  Principle  is  the  5'imilitude  or  Reprefentation  of  the  in- 
ward Paradifiral  World,  in  which  Angels  and  Man  were  Created,  and  ihould  not 
have  known  the  Original  of  the  four  Elements,  wherein  by  the  Fall  of  Lucifer  was 
Evil  and  Good,  but  now  the  Knowledge  of  it  is  highly  neceflary  that  we  may  fly 
from  ihebellial  Man,  and  learn  to  know  the  true  Man. 


CHAP. 


the  three  Principles  of  the  Divine  Ejfence*  2  6^ 


CHAP.  VI.    Of  the  Separation  in  Creating  the  Third  Principle. 

t-  T)Y  the  Separation  of  the  Creatures  the  Sun,  Stars,  Elements,  yea  incur 
IJ  felves  and  in  all  things,  and  their  particular  Properties  ,  the  Eternal  Mo- 
ther IS  feen. 

2.  Tie  generated  World  becomes  a  Genitrix,  not  fundered  from  the  Eter- 
nal, but  by  the  Sun  hath  atram'd  another  Light,  and  Life,  but  is  not  the  Eter- 
nal Light,  Life  or  Wifdo-n  it  fclf. 

3.  Out  of  the  Paradifical  Heaven ,  Water,  Spirit  or  Matrix  is  the  Material 
Heaven  cieated.  For,  when  Lucifer  would  Domineer,  the  dark  Matrix  attraded 
fo.  as  the  Earth,  Stones,  Metals,  Salt,  eir'c.  proceeded:  which  fhut  him  up,  but  the 
vertue  remaining  in  the  Matrix  producing  Light,  made  alfo  Gold,  Silver,  Cop- 
per, (^c.  >  The  Spirit  of  God  without  departing  from  his  own  Eternal  Paradifical 
i'eat,  by  the  Fiat  moved  on  the  Material  hat  deadned  Water  ,  and  created  the 
Heaven,  wtiich  once  feparated  from  the  dark  Mifl  whereof  was  tl;e  Earth,  the 
Elements  of  Air,  Fire  and  Water,  though  one  in  another,  appeared. 


CHAP.  VI  r.  Of  the  Eternal  Birth  of  Heaven,  and  generating  the 
foHr  'Elements,  dec. 

I.  "VTO  5'pirit  nor  Man  can  ('of  his  own  Power)  pofllbly  fee  into  any  other 

XN  Principle  but  in  which  he  is,  or  is  regenerated  into.  Man  whofe  Soul 
is  out  of  the  firft  Principle  his  Body  outwardly  of  the  Stars  and  Elements,  and  in- 
wardly of  the  one  Element  {  if  lUuflrated  by  the  fecond  Principle  )  hath  great 
might  of  Miracles,  railing  the  Dead  ,  (^c.  fuch  may  well  fee  into  the  three 
Principles  j  the  Spirit  of  which  it  is  Born  fearcheth  the  deep  things  of  the 
Deity. 

z.  Other  Men  Swim  between  the  Vertus  of  the  Stars  and  Elements  as  the 
Created  Heavens  do,  between  the  Divine  and  Hellifh  Kingdoms,  as  doth  Man 
alfo,  and  to  which  of  them  he  falls  and  yields  himfelf,  in  that  is  he  regene- 
rated. 

3.  The  Light  of  God  is  a  caufe  of  all  the  three  Principles.  But  for  that,  there 
would  be  no  longing  and  artradion  in  the  dark  Ecernity,  and  the  Father  is  the 
firft  defiring  ard  longing  after  tl^  Son,  thence  the  Eternal  Kature  is  ever 
lonyig.  So  the  brightnefs  or  Heart  of  the  Father  in  the  dark  Mxtrix  gcne- 
ratech  the  third  Principle,  for  fo  is  God  manifeft,  who  elfe  would  be  Eternally 
hi  iden. 

4  Therefore,  O  Noble  Man,  though  thou  art  f^ept  wich  Adim  out  of  Faradice 
into  the  third  Prin  iple,  fee  thy  great  define  and  longing  of  thy  Heart,  on  the 
Heart  of  Gcd  and  his  Kingdom  will  be  taken  by  force,  fesk  God  in  thy  Soul, 
there  ftands  all  the  three  Frincip  es :  The  Divine  Birth  it  felf,  the  Pearl,  the  i  ara- 
difical  '  arden  do  all  liand  open  in  a  holy  Soul. 

5-  The  true  place  o^  God  is  every  where,  vhe  Centre  of  the  Earth,  he  compre- 
hendeth  Hell  it  felf  Alhhirgs  are  of  him  and  from  him.  And  yet  the  out  or 
procreated  Birth  is  not  irom  his  Elfencc  or  Subftance,  but  from  the  Darknefs, 

L  1  And 


2$  A  the  Three  Trine Iples  of  the  Dtvlne  Ejfence. 

Three  Frinci-  ^^^^    i.  The  Fountain  of  the  Darknefs  is  the  firft  Principle,    a.  TheVcrtueand 

pies.  Power  ofthe  Light  is  the  lecond  Principle.     3.  The  Out- birth  gen;rared  out  of 

the  Darknei's  by  the  power  of  the  Light  is  the  third  Principle.    In  a  fmiilitude. 

A  Simile.  \,  i.  Your  5oul- giving  Reafon  reprefenteth  God  the  Father,  i.  The  Light 
fhininginthe  Soul,  reprefents  the  Son.  3.  The  vertue  proceeding  from  that 
Lighr,  whereby  th-:  whole  Budy  is  direded,  reprefents  the  Holy  Ghoft. 

Gr  thus.  7.    I.  The  Darknefs  in  you,  which  longeth  after  the  Light,  is  the  firft  Prin- 

ciple. 

2.  The  power  of  the  Light,  by  which  you  fee  in  your  Mind,  without  Bodily 
Eyes,  is  the  fecond  Principle. 

3.  The  vertue  proceeding  from  the  Mihd,  impregnating  it  felf,  whence  the  Ma- 
terial Bady  groweth,  is  the  third  Principle  :  Between  each  of  which  is  an  inclo- 
fire,  ktiotorftop. 

8.  God  iever'd  the  Fiery  Starry  Heaven  or  Quintfeflence,  from  the  watery  Ma- 
trix ;  e'fe  there  would  have  been  no  end  of  generating  of  Stones :  That  done,  the 
watery  became  clear,  and  MS.  the  fiery  longeth  after  the  watery  as  the  Husband  of 
it,  and  the  watery  as  the  V,''ife  is  impregnated  thereby,  by  which  the  Elements  and 
all  Minerals,  Vegetables,  ciTc  as  Children,  are  proceeded. 

9.  Every  Forni  in  the  Matrix  hath  its  vifible  Creatures,  but  invifible  to  us,  un- 
Icfs  they  will  manifeft  themfelves  5  for  tfeo'  the  Elements  are  Members  one  of  the 
other,  and  receptacles  one  of  the  other,  yet  each  comprehendeth  but  it  felf ;  Nor 
do  the  Spirits  of  the  Air,  Water,  and  Fire  comprehend  more,  than  of  their  own 
Birth  or  peculiar  World.  As  the  Body  feeth  not  the  Sydcrial  and  Elementary  Spi- 
rit, nor  that  the  Soul  tho'  one  be  in  another. 


CHAP.  VIII.  0/  the  Creation^  Vegetation  and  Confiellati^n,  and 
Origind  Sub  fiance  of  this  World, 

1  Forbear  Abr id gmentqf  this  Chap,  contenting  my  felf  with  refearch  of  theEx- 
traftsofthe  4th,  jth,  6th  and  7th  Chapters  of  this  Book,  and  of  the  18th 
and  I ^th  Chapters  of  Aur(jra. 


CHAP.  IX.  OfParadifi. 


Dam  was  in  the  Garden  c^Eden,  and  in  Paradife,  but  Eden  was  not  Para- 

whereof  we 
The  Spirit  of 


'•A 

eat,  which  are  Evil  and  good 


difc.    The  Tree  of  Good  and  E\il  in  Eden,  grew  as  rhofe  whereof  we 


But  Paradife  is  another  Principle, 
the  World  cannot,  much  lefs  can  any  Crearure  comprehend  it. 

z.  It  confiftsin  exad  Perfedtion,  no  Evil  Oeatureor  Thing  can  reach  it.  An- 
gels Knowledge  and  Tongues  arerequirdtoexprefs  it.  None  can  come  therein 
but  by  the  pew  Birth,  and  true  refignation.  The  Holy  Ghoft  hath,  and  is  the 
Kty. 

3.  Parat^ifeisnot  corporeal  and  pah;able,  but  confifteth  in  the  Vertue  and 
Power  of  God,  its  corporeity,  is  like  the  Aneels  bright  and  tranfparent  Sub- 
ftanccs,  its  Birch immeafurable,  imiiutable,  a  conftant  Spring  in  perfect  Love. 

4.  Fruits  grow  there  in  fuch  Figure  as  here,  but  not  in  fuch  property,  its  Root 
is  the  Heavenly  Matrix.  The  Erernal  Father  is  inftead  of  the  adivity  of  the  Stars. 
The  Light  of  God  inftead  of  the  Sun.    Ihc  Holy  Ghoft  is  th^  Air.    No  years  nor 

time 


*the  three  Pr maples  cfthe  Divine  Effence,  z6^ 

time  is  there.  There  is  a  figur'd  fubftance  of  all  qjiis  Worlds  Creatures,  aod  the 
figur'd  fubftance  of  all  words  that  came  from  the  Divine  Root  ftand  there 
alfo. 

The  Holj  Gate. 

5".  Nothing  is  nearer  us  than  Heaven,  Paradife,  and  Hell:  There  is  a  Birth  be- 
tween them,  yet  both  Gates  ftand  in  us.  The  Devil  ftands  in  one  calling  and  bec- 
kening,  andm  his  hand  is  Power,  Honour  and  Plc^fure,  the  Root  of  which  is 
Death  and  Hell  Fire.  God  calleth  in  the  other  Gate,  and  in  his  hand  are  Croflcs, 
Perfecutions,  Poverty,  Mifery,  Ignominy  and  Sorrow,  and  the  Root  of  thefe  is 
Fire  alio,  and  in  theFirc  a  Light,  and  in  the  Light  a  Vertue,  and  in  the  Vertue 
Paradife,  and  in  Paradife  the  Angels,  and  among  the  Angels  Joy  :  Take  which  of 
the  two  thou  wilr. 

6.  The  third  Principle  of  us  belongs  not  to  Paradife,  and  fees  it  not,  till  it  rot 
in  the  Earth,  aad  rife  a  new  Vertue :  But  the  regenerated  Soul  fees  it,  being  a  Child 
of  Paradife. 

7.  After  the  time  of  this  World  the  Out- birth  returns  to  its  vtther,  but  the  Fi- 
gures of  all  Creatures  remain,  as  alfo  of  all  words  and  works  in  either  Kingdoms, 
in  which  they  were  fown,  and  then  Angels  and  Blefled  Men  will  remain  in  the 
Birth  of  the  Divine  Light,  and  rheDevUs  and  wicked  Men  in  Eternal  Darknefs, 
for  being  Created  out  of  the  harfti  Matrix  out  of  which  the  Light  of  God  exifted 
from  Eternity,  they  cannot  go  back  into  Tranfitorinefs.  Therefore  feek  the 
Pearl  of  Divine  Meeknefs  and  Patience,  and  finding  it  you  will  be  throughljr 
taught,  and  in  it  find  Paradife  and  the  Kingdom  of  Heaven. 


CHAP-  X.  Of  the  Creation  of  Man,  of  his  Soul,  and  of  Gods 
Breathing  in. 

T  Hough  I  have  met  with  more  of  this  Subjcfl  in  the  iift  Chap,  of  the  Aurora, 
and  in  the  5th  Chap,  of  the  Book  of  Eledion.  Alfo  in  the  3d,  4th,  yth, 
to  the  8th  Chap,  of  the  Book  of  the  Incarnation,  and  in  the  i6th  Chap,  of  the 
My (lerium  Magnum,  yet  taking  it  alfo  briefly  here,  do  obferve  and  colled  as  fol- 
lows. 

1,  -^i/iw  was  Created  with  the  Vertue  of  all  the  three  Principles  in  him,  the  He;i- 
venly  Centre  was  fixt,  and  was  to  have  remained  fo,  and  the  Earthy  not  to  have 
been  tvyakened  j  for  though  as  the  fimilitude  of  God,  he  had  the  dark  Fountain  or 
firft  Principle,  and  the  Out  birth,  vi^-  the  Properties  of  all  the  Creatures  in  him, 
yet  was  he  to  live  and  ad  in  neither  of  thofe  two,  butinthe  fecond  Principle,  that 
of  Light  and  Paradife  only ;  And  in  that  Divine  Light,  rule  over  the  Stars,  Ele- 
ments, and  all  Creatures. 

2.  For  Adams  very  Body  being  of  that  holy  Element  or  Quinteffsnce  whence 
the  Stars  and  Elements  originated,  befidcs  the  Royal  Soul  he  had,  he  was  to  have 
been  incorruptible,  tho'  the  Stars  and  Elements  had  returned  mto  their  either. 

^-  He  wa^  without  diftind  Female,  to  generate  out  of  his  will  (  without  rend- 
ing or  dividing  his  Body,  of  Anguifh,  or  Mifery  )  an  Angelical  Heft. 

4  His  Bones,  were  Strengths  or  Powers,  no  need  of  Guts  and  Entrails,  Teeth  or 
Beftial  Members,  no  dark,  opakeBody,  nor  hardnefs,  no  fleep,  ficknefs,  or  any 
kind  of  evil,  which  arofe  by  theprcvalency  and  inequality  of  the  afterward  divided 
Elements. 

1 1  2  f.  This 


266  51^^  three  Prmcipks  of  Divine  E/fencel 

5.  This  God  did  for  Adam,  and  intended  moft  mercifully  towards  him,  and 

gave  his  own  Heart  to  redeem  him.     He  fell  not  by  reafon  of  Gods  Decree,  as  the 

Devil  fuggefteth :  Nor  was  the  Tree  of  Good  and  Evil  planted  to  try  him  but  the 

Treefprung  upinthewillof  >4ij?nand  Ew,  and  ftandech  yet  in  us,  not  in  God. 

Nor  Cometh  the  punifhment  from  his  Hand,  but  from  fpiritu  majork  mundi,  the 

Macrocofm  the  third  Principle. 

Vef.  34.  6.  To  attain  this  knowledge,  fee,  in  the  mind  of  Man  lyeth,  and  thence  pro- 

ceedech  Joy  and  Sorrow,  Hope,  and  Doubting,  Love  and  Hatred,  Mecknefs  and 

Hi      Wrath.    The  Q^uefiionis,  May  not  the  Mind  fiand  in  one  only  Will  and  Eflence  ? 

A.      A.  If  it  did  fo,  then  it  would  have  but  one  quality,  an  immoveable  liilncfs,  no 

will  to  anything,  a  meer  nothing,  no  knowledge,  wifdom  or  joy. 

7.  Therefore  in  God  (^whofe  Image  Man  is)  is  an  Eternal  Mind,  which  gene- 
rateththe  Eternal  Will,  and  the  Eternal  Will  generateth  the  Eternal  Heart  of  God, 
the  Eternal  .^eartof  God  generateth  the  Eternal  Light,  the  Eternal  Light  gene- 
rateth the  Erernal  Vertue,  the  Vertue  generateth  the  Spirit.  And  again  the  Spirit 
generateth  cl.c  Mind,  this  is  the  Eternal,  Almighty,  Unchangeable  God. 

8.  So  in  Man,  theMind  .^andethinAnguilh,  andthe  Anguifh  makcth  alongirg, 
and  that  lonoing  is  the  Will,  the  Fathers  Property.  The  Will  conceiveth  the 
Vertue  a-dLieht,  and  is  the  Sons  Property.  And  in  the  Light,  out  of  the  Ver- 
tue, proceeds  the  Spirit,  and  is  the  Property  of  the  Holy  Ghoft,  which  again  ge- 
nerateth the  Mind  and  Wiil,  fo  is  made  the  indiflbluble  Band. 

5.  Thus  Adxrn^  Mind  and  longing  Wiil  fhould  have  abode  in  the  Vertue  of  the 
Light,  which  had  ill  .flrated  hi-  firft  Principle,  and  by  his  Spirit  fhould  have  ruled 
over  the  third  i^rinciple,  did  by  going  into  the  third  Principle,  and  eating  thereof 
fubjeft  himfclf  thereunto,  and  had  not  his  noble  Soul  hindered,  had  become  a 
meer  Beaft. 

10.  But  the  Gracious  God  infpoke  his  Word  again  into  him,  and  to  redeem  fo 
fair  a  Creature,  fent  his  own  Heart,  that  the  unchangeable  purpofe  of  God  might 
liand,  to  bring  again  the  fame  Image  in  the  Rcfurredion  into  Paradife,  which 
was  at  firft  created  in  it  and  for  it. 

11.  But  Lwa/er  generated  a  fiery  Will  in  the  firft  Prindple,  who  fiiould  have 
generated  a  Loving,  Meek,  Angelical  Will,  and  extinguilht  the  Light,  which  was 
the  end  of  Nature.  No  help  was  for  him,  for  to  give  him  more  Divine  Light, 
were  but  as  Water  to  increafe  his  Fire.  And  God  willeth  to  have  no  fiery  Spirit 
in  Paradife,  his  Brimftone  Spirit  is  inkindled,  and  remaincth  unquenchable,  de- 
firing  to  get  above  the  Mecknefs  of  the  Heart  of  God,  which  (huts  him  up  Eter- 
nally. 


CHAP.  XL  of  attCircum fiances  of  the  Temptation, 

I.  Tf/'Hen  God  did  fet  the  ¥m  in  the  Will  to  Create  Angels,  he  feparated  all  the 
y  Properties  as  hard,  four,  bitter,  harfti,  fierce,  foft,  eiTc.  (as  we  fee 
are  in  the  various  properties  of  the  Stars  )  and  created  the  Princely  Throne  Angels 
as  fo  many  Fountains.  Then  in  each  Fountain  came  forth  a  Centre,  in  many 
Thoufand  Thoufands,  and  every  Hoft  got  a  Will,  fuch  as  was  the  Fountain  or 
Prince  whence  they  proceeded,  giving  their  will  to  him  as  the  Stars  do  to  the  Sun. 
Tho' all  thoroughly  irradiated  with  Divine  Splendor,  yet  had  every  Hoft  fome 
one  of  the  Properties  of  the  firft  Principle,  moft  Eminent  in  them. 

2.  Of  the  Princes  one  is  fallen  and  his  Hoft  3  for,  ftandingin  the  fourth  form 
hisFire  Elevated  hiraabgYe  the  En^  of  Nature.  ^ 

3.  The 


Ihe  three  Principles  of  the  Divine  Ejfencei  i6'J 

5.  The  F/itin  the  Creadon,  feparatfd  the  Matrix  alfo  of  the  Out  birth,  created 
after  the  other  according  to  the  forms  of  the  inward  World,  and  out  of  the  Pro- 
perties of  the  firft  Prmaple,  came  Creatures  ofall  forts  good  and  bad  as  Lambs, 
Doves,  O'c.  asal'.b  Wolves,  Toads  j  alfom  the  feparationofVcgetables  are  good, 
and  hurtful  Plants-  And  that  the  evil  is  alio  profitable,  is  fcen,  for  that  in  every 
Creature  is  a  poylbnous  Gall,  being  the  caufe  of  Life. 

4  Adim  was  created  of  all  the  three  Principles,  but  in  perfc«5l  clarity  an  Image 
of  his  Creator,  and  Epitomy  of  all  Creatures. 

y.  In  the  Garden  of  £ien  were  all  Paradifical  Trees,  pleafantto  look  on,  and 
good  for  Food,  wherein,  tho' they  fprung  out  of  the  Earth,  yet  in  them,  was  im- 
printed the  Divine  Vertue  of  the  fccond  Principle,  and  yet  weretruely  in  the  third 
Principle.  Death  ftuck  only  in  that  Tree  of  Good  and  Evil  j  that,  was  able  to 
bi  in°  Man  into  another  Image. 

6.  God  willed  not  Adam  (hou\d  eat  of  it  j  for  he  not  only  barely  warned  him 
of  the  danger,  but  forbad  him  with  a  feverc  Menace. 

7.  Nor  was  he  Created  with  adiftinft  Fcma'e  as  other  Creatures  that  on  his 
Fall  he  might  the  better  be  helped. 

8.  Nor  wi  Id,  he  fliould  need  any  other  clothing  than  Glory,  elfe  would  have 
given  him  a  Hide  as  other  Creatures.  But  as  a  Heavenly  Man  he  Chould  have  ea- 
ten Heavenly  Fruit.    Now  follows  the  Gate  of  the  Temptation. 

Adum  had  all  the  three  Principles  or  Worlds  in  him,  and  in  all  he  looked  on 
without  him. 

9.  The  Heart  of  God  would  have  him  to  abide  in  Paradife  being  his  fimilitude. 
The  Kingdom  of  Wrath  would  have  this  great  Lord  becaufe  he  proceeded  out  of 
the  Eternal  Mind  of  the  Darknefs  that  through  him  might  be  fliew'd  great  power. 
The  Kingdom  of  this  World  would  have  him  be  his  Houfliolder  for  that  he  lived 
in  it,  and  was  part  of  it,  faying.  Eat  and  Drink  not  only  Divine  Food  j  thou  arc 
not  yet  ameer  Spirit,  eat  not  that  which  is  incomprehenl'ible.  Eat  my  fweet, 
drink  my  ftrong  which  is  comprchenfiblc. 

10.  Here  ^<ia?n  thought,  feeing  I  am  on  the  Earth,  and  that  it  is  mine  I  wiU 
ufe  it  as  I  lift 

n.  Then  came  the  Inhibition,  on  pain  of  Death,  not  to  eat  the  Earthy  Food, 
whereinwasmixt  the  evil,  for  the  Tree  was  neither  better  nor  worfe  than  that 
we  have.  But  God  faw  his  eager  imagination  lb  fet  on  the  Earthy  Fruit,  that  he 
could  not  generate  a  perfeft  faradifical  Man,  but  an  Infeiled  one  out  of  himfeLf, 
that  would  fall  to  be  corruptible,  did  let  a  flcep  fall  on  him. 


CHAP.  XII.  Further  of  the  Circamfiances  of  the  Temptation. 

I.  "\  /I  Ofes  attheBufli  was  commanded  to  pull  off  his  Shoes  {hewing  his  Earthy 

iVl  Birth. 

God  gave  the  Law  at  Sind  and  eftabliftit  it  in  clarity,but  by  Thunders,^<;.in  the 
Spirit  of  the  great  World  (  for  in  Gods  Heart  is  only  Love  and  Kindncfs  )  becaufe 
after  the  Fall  Men  lived  therein,  vi-^.  in  the  Spirit  of  the  great  World. 

z.  The  Law  demanding  obedience,  and  thefalfevoluptuoufnels  oflfnel  were 
in  ftrife  Forty  days  till  they  fell  to  their  finful  Calf.  And  Chrifts  tryal  Forty 
days,  (^c.  *  (hew  the  time  of  Adams  Temptation.  *  See  Chap* 

Of  Adorns  Sleep.  'J''^^r^' 

'  ^  num  Mag- 

I.  -(fjrfw's  flcep  was  his  being  Captivated  by  the  driving  Stars  and  Elements,  num. 

whof« 


258  the  three  Trkcifles  of  the  Divine  "Effence. 

whofe  wreRlingfo  far  overcame  him,  that  his Tindure  became  enfeeb!ed,  and  he 
as  dead,  who  fhould  (  as  we  in  the  Kefurredion  )  have  Eternally  with  open  Eyes 
beheld  the  Infinite  Glories.  This  God  fo  greatly  loathed,  that  Aiam  could  not 
long  continue  in  Paradile. 

^  the  Uighfji  Gate  of  the  Life  of  the  tinSiure. 

If^'hittthitiii'  2.  TheTinfture  is  that  which  feparateth  the  pure  from  the  impure,  and  gra- 
Stnreii.  '  duateth  to  the  higheft  all  forts  of  Life  in  all  Creatures:  Yetinfome  ftrong  in  o- 
thersweak.  Its  Birth  is  from  the  Vertue  of  the  Dnty,  and  imprints  it  felf  in  all 
things,  VJCt  fo  fecretly,  that  none  of  the  ungodly  can  know  it :  It  is  Eternal,  but 
the  Spirit  given  it  by  the  Viat  is  according  to  the  kind  of  every  Creature.  At  firft 
it  was  implanted  in  Jewels,  Gems,  Metals. 

3.  It  was  generated  in  the  fifth  form,  that  of  Love  out  of  the  Heart  of  God, 
And  tho'  its  Spirit  in  the  third  Principle  abide  not  for  ever,  yet,  for  the  fake  there- 
of, the  very  figures  of  this  World  fhall  remain  for  ever.  But  in  the  fecond  Prin- 
ciple, the  Tindure  ftandingin  the  Spirit  and  Subftance  in  Angels  and  Men  is  Eter- 
nally fixt. 

The  tinStures  EJfences.  ^ 

TinSlures  Ef-      4.  It  is  the  flafliof  Life  and  Luftre  whofe  Root  is  Fire  caufing  the  faculty  of 
ences.  feeing  in  all  Creatures-    It  Chryftallizeth  impure  Water,  feparateth  the  Light 

•from  Darknefs,  imagethitfelf  in  what  it  hath  made  pure,  making  it  alfo  fweet, 
Ihining  like  Oyl  and  Fire.  Mixt  with  the  Matrix  of  VVater  by  the  mixture  be- 
comes fixt  and  thick,  and  by  the  Property  of  the  Fire  is  coloured  Red,  and  is  the 
Blood  m  which  the  Nobie  Life  exifteth. 

Of  the  Death  and  Vying. 

J-.  Info  great  and  hourly  danger  ftands  the  Noble  Life  in  the  Tmdure,  and 
hath  fo  many  potent  Enemies,  that  either  on  the  Efflux  of  the  Blood  the  Tindlure 
flyeth  away,  or  on  the  over-prevalency  of  any  one  of  the  four  Elements,  or  ill 
Conjunftion  of  the  Confiellations  darting  their  Poifons  the  Band,  of  Life  breaketh 
andthcfiafhgoeth  out  in  Meeknefs. 

Hpw  the  Heavenly  TinSlure  vfas  in  Adam  before  the  Fall^  anifbatthein  us  after 
ihk  Lifi. 

6.  Adam's  three  Principles  whereof  he  was,  were  three  Births,  the  one  not 
comprehended  by  the  other,  vi^.  The  Worm  or  Brimftope  Spirit,  generated  out 
of  the  Eternal  Will  of  the  Father.    The  Virgin  or  Wifdom  of  God.    And  the  Spi- 
rit  of  this  World.    The  two  latter  were  given  to  him,  to  his  right  and  lefe. 
Heavenly  Tin'     7.  The  fecond  was  to  illuftrate  the  firft,  in  the  power  whereof  he  was  to  rule 
(ture.  oyer  the  third.    ItispoffibleforaSoul,  by  reaching  back  into  the  might  of  the 

Fire  or  firft  four  forms,  and  becoming  falfe  to  the  Virgin  ( the  Wifdom  of  God  ) 
to  {hut  the  Door  of  the  Virgin,  and  lofe  the  good  of  the  third  Principle  ;  which 
cannot  be  obtained  again,  but  by  a  new  Birth  wrought  by  the  Holy  GhoA.  Such 
a  Regeneration  reftorcs  true  Honour  and  Joy,  but  without  it,  at  the  Death  of  the 
Body  the  Soul  remains  a  Serpent,  or  Worm  that  never  dies,  and  the  figures  only 
of  the  other  two  principles  reniain,  tocompleatits  horrour  tnat  he  may  fee  what 
an  Angelical  Form  he  hath  irrecoverably  bft.  Thus  AAim  loft  the  Virgin  by  his 
Lwft,  and  got  the  Woman  in  his  Luft. 

8.  By 


the  Three  ^Principles  of  the  Divine  Effence,  2  5<? 

«.  By  the  above  appears  what  Adm^NiiS,  vix.  having  the  Tinaiire  of  the  tier- 
fed:  Male  and  Female  Properties.  *^ 

9.  The  Temptation  was  the  Spirit  of  the  World  being  the  third  Princftle  like 
a  your g  Man  ot  good  Complexion,  Vertuousand  Beautiful,  having  forty  day's  and 
nights  IweetConverfeand  Embraces  of  a  pei-fc<5tly  Fair,  curiouily  Featur'd  mo- 
deltVirgin  of  Gods  Wildom,  in  meer  Joy,  with  command  that  their  Will  be 
molt  ftedfaft,  fo  as  not  in  the  leaft  thought  to  defire  one  another,  but  as  chaftly  as 
if  they  were  each  unknown  or  unfeen  to  the  other,  and  fo  to  remain  in  the  Frobx 
forty  days  and  nights. 

10.  The  Spirit  which  God  had  breathed  into  Adam  was  the  chart  Virgin  which 
yfJ^;«'s  worldly  Spirit  fl?ould  have  loved  With  a  pure  Mind,  but  he  defired  her 
with  Terrene  Luft,  which  was  his  Fall. 

11.  But  by  being  Born  again,  of  Water  (which  is  in  the  Centre)  and  of  the 
Holy  Spirit,  the  Soul  is  cleanled  from  impure  Afteftions,  and  inflam'd  with  Di- 
vine and  Sacred  Love. 


CHAP.  XIII.  Of  treating  theWoman. 

I.    \  dams  Tindure  being  wearied  in  the  f?rife  of  the  three  Principles   his  Luft 

jr\  Spirit  prevailing,  he  funk  into  fleep,  his  Heavenly  Body  became  Flefli 

and  Blood,  his  ftrength  Bones,  che  Virgin  withA-ew  into  her  Heavenly  Ether 

where  fhe  waiteth  to  fee  if  any  will  by  the  new  Birth  receive  her  for  their  Bride.  ' 

2.  Adam's  Angelical  Kmgdom  was  gone,  he  now  muft  generate  a  worldly  King- 
dom, by  a  Female,  as  other  Beads :  Which  that  God  abominated  appears  by  his 
making  Man  at  firfl:  without  a  Female,  and  faid  all  was  very  good  alfo  that  the 
firft  Child  was  a  Murtherer,  and  that  God  cur  fed  the  Earth,  z^c.      ' 

3.  But  God,  that  he  might  help  vanq-uilit  Adam,  of  one  of  his  Ribs  built  a  Wo- 
man.   That  IS   *  The  Fiat  flood  in  tiie  Centre,  and  fever'd  the  Matrix  from  the  *i/r    r, 
Lzmbu6,  took  part  of  ^i^m'sfubftance,  vii.  ot  his  Spirit,  Flefli  and  Bones,  which 

then  wei-e  not  lo  hard  till  Eve  did  bite  the  Apple  :  So  they  were  two  yet  undi 
vided  in  Nature,  and  both  muft  generate  one  Man,  which  before  one  fliould 
have  dene. 

4.  A  pleafavt  Gate.  As  little  as  the  Spirit  of  the  Soul  could  be  helped  except  the 
Virgin  by  cntnnginto  the  Abyfs  of  the  .Spirit  ct  the  Soul  Twhich  is  near  the  Hell  of 
Gods  fierce  anger)  had  regenerated  by  Jefus  Chrifl.  fo  little  could  the  rent  in 
Adam  s  hollow  fide  (  whence  the  Rib  was  taken  )  be  made  prrfed  ex-ept  the 
fecond  Adam  had  lufTered  the  Wound  in  the  fame  place  to  pour  !  ut'  his  precious 
Blood,  and  fip  repair  the  fir  ft  Adam'shrG^ch  made  in  the  fame  place. 

r.  Further  of  the  fVovian.  Eve  was  not  made  of  the  Rib  only,  hue  of  all  Adam's 
Eflenres,  yet  of  no  more  Members  than  the  Rib,  which  caufeth  her  feeb'enel^f 
and  is  by  Gods  command  m  fubjeftion  to  the  Man,  and  to  be  friendly  to  him' 
Alio  the  Man  m.uft  help  her,  and  love  her  as  his  own  HfTences.  And  thev  bcine 
but  one  Helh,  Bone  an  t  Heart,  muft  have  but  one  will :  And  their  Chil('ren  are 
neither  ot  the  one,  nor  of  tie  other,  but  of  both:  Asif  only  of  one,  which  cauf- 
eth the  levere  command  that  they  honour  and  b-  in  fabjedion  to  Father  and  Mo- 
ther on  pam  of  Temporary  and  Eternal  Punifhme  -;r. 

6.  The  Noble  pr^pagmion  cf  the  Soul.    The  Tinfture  is  generated  from  all  the  iVhattheTSfi 
three  Prmciples,  yet  hath  neitner,  tor  its  own,  but  is  a  bri-^ht  HaiMtation  m  which  cturel  l^d 
the  Spintdwelleth     Itrene-weth  the  Spirit  tha.  it  becometh  cle.r  and  vifible.  ?! 
its  iNamc  IS  Wonderful,  known  only  to  them  that  have  it.    Itgivech  Vertue  co, 

and 


l^o  *^he  Three  Trinctples  of  the  Divine  Ejfence] 

and  is  the  Life  and  Heart  of  all  things.  It  is  the  fragrancy  of  Herbs  and  Flowers, 
and  caufeth  them  as  alfo  Silver  and  Gold  to  grow  ;  though  of  all  the  Children  of 
Natuft  it  be  a  Virgin  and  generareth  nothing  out  of  it  felf.  It  is  the  Friend 
and  1  lav-  fellow  of  God.  The  way  to  it  is  very  near.  Whofoever  finderh  it  dare 
not  reveal  it,  nor  can  he,  for  no  Language  can  exprefs  it,  vet  it  is  not  God.  It 
may  be  over  powered  and  uied  m  Merals.  if  it  be  p.  re,  it  can  make  pure  Gold 
of  Iron  and  Copper,  a  id  make  a  littie  grow  to  be  a  great  deal.  Its  way  is  as  fub-* 
tie  as  the  thoughts  of  a  Man,  for  thence  rife  the  thoughts- 

7.  Th.p:-op.igationin  theFlejh  So  great  is  the  fubtilty  and  might  of  the  Tin- 
<5lure  as  to  penetrate  the  Marrow  in  the  Bones  of  another,  which  Witches  know 
and  praflife  j  for  their  Mafter  Lucifer  thought  to  exalt  his  falie  Tinfture  above 
Gcds. 

8.  The  Male  and  Female  Tinftures,  tho'  diflf^rent,  yet  both  long  after  the 
Virgin  the  rindure  of  the  Male  goeth  out  of  the  Limbus,  that  of  the  Female  out  of 
the  Miirix.  And  i.i  the  delicate  C  ompkxions  where  theTindture  is  moft  noble 
and  clear,  the  ardent  vig -ur  of  each  tnmketn  to  find  the  Virgin  in  the  other,  tho' 
it  be  in  neither.  And  from  the  mixed  defii  e  pro\*  eth  the  Body ,  and  in  the  wreft- 
ling  the  Conqueror  gi /eth  the  marks  of  diftindion. 

The  Spirit  of  the  great  World  thinketh  it  hath  the  Virgin  w^ich  it  hath  not. 

9.  The  fecret  Gate  (ff  fVomen.  The  Seed  lifownin  the  Luft  of  tHe  Ti^fturcs,  and  , 
theharih,  lour  F;<i(  luppofingit  tobe  the  Virgin,  attraftcth  the  Seed  to  it  with 
great  jr)y,  defiring  the  LimhvA  of  God  in  Paraiife,  but  the  Spirit  of  the  great  World 
infinuateth  and  filleth the  Tinfture  with  the  Elerr ems,  whence  comes  a  loathing 
againflthe  fulnefsj  fcr  the  Virgin  Tindure  rehfheth  not  fu:h  giofsncfs,  butrc- 
tires  into  its  Ether  Then  the  pintof  the  Sun,  Stars  and  Elements  doth  by  the 
¥Ut  attraft  and  fofter  the  rhiid. 

Saturn.  10   jn  j^j.  £,-{}  y^  -y^^]^  ^  ,5  harlli  Fiat  in  which  ruleth  the  Spirit  of  the  Stars  per- 

ceiving the  Blood  of  the  Mother  wherein  is  the  Tindure  to  be  fwceter  than  its  own 
,  Eflencc,  it  longeth  to  image  it  lelf  therein,  and  Create  ^^4OT. 

Jupiter.  In  the  fecond  Month  the  Matter  is  ibver  d  into  Members  according  to  the  pre- 

dominance  of  fuch  Stars  as  are  then  moft  potent. 

Mars.  In  the  third  Month,  the  jay  the  Fiit  got  iti  the  Tinfture  of  the  Blood  withdraw- 

eth,  and  the  harlh  Effbnccs  n  Terror  would  fain  like  a  flalh  depart,  but  are  with- 
held and  made  hard  making  the  Skin  inclofing  the  Child,  then  the  Tindure  flalli- 
eth  upward,  in  the  Terror  taking  the  power  of  all  the  EfTences  with  it,  all  which 
the  f /ar  holdeth  fafl,  thereby  Creating  the  Head,  (fc  And  by  the  hard  Terror  is 
made  the  ^kull,  and  in  the  Conteft  and  Terror  of  the  departing  Eflenccs,  come 
the  various  Veins. 

11.  Theftiflinginthe  Af<ifr/xisthefirft  dying,  by  which  the  EfTences  fo  fever 
from  Heaven,  that  the  Virgin  cannot  be  generated,  which  Adim  fhould  have 
done  without  Woman,  or  rending  his  Body 

12.  Funker  of  the  Tncxrmtion.  The  Fiu  fo  holdeth  in  the  Terror,  that  the  filling 
in  of  Elements  hardenerh  to  be  Bones.  So  the  Elementary  Man  nfeth  and  the 
Heavenly  fallech-  And  the  Stiches  and  Aches  Women  feel  come  from  the  Sym- 
pathy theTind:ureof  their  Bodies  have  with  the  Tinfture  in  the  Matrix:  In  this 
Anguifli  a  ftirg  enkindlcth  a  Fire,  and  in  the  Fire  a  tight  of  Joy  which  is  the  be- 
ginning of  Life. 

^ol.  13.  In  the  fourth  Month,  the  Light  of  Life  makes  rhe  harftincfs  calm  and  meek, 

here  fpringeth  a  longing  and  vcrtue  coming  from  the  Light,  and  this  dehght  m 
the  Love  is  the  Noble  Tindure  which  is  the  Childs  own.  And  the  Spirit  gene- 
rated out  of  the  Anguifliin  the  flafh  of  the  Fire,  is  the  true^cal  Soul. 

CHAP. 


7he  three  Trincipks  of  the  Divine  Ejfence.  171 


-CHAP.  XIV.  Of  the  Birth  and  Propagation  of  Man.     The  very 
Secret  Gate, 

I.  \  /I  ANS  Paradi(i:ral  Life  fprung  up  in  the  Holy  Ghoft  in  the  Divine  Light  in 
XVJL  the  p!a:c  of  the  four  Elements.  Whence  when  he  departed  into  the 
Principle  of  the  Spirit  of  this  World,  that  withdrew,  and  this  made  him  like  o- 
ther  Beafts,  dcfirinsonly  to  fill  it  fcif  and  propagate,  "^y  that  Spirit  is  he  figur'd 
in  the  Mothtrs  Womb,  Life,  Birth,  Nourifhment,  good  or  evil  fucccfs  is  given  j 
and  at  laft  corruption. 

2.  And  wsre  not  Vans  EfTences  out  of  Gods  Eternity,  he,  like  the  Spirit  of  other 
Creatures,  had  gone  into  its  Ether,  and  in  this  Life  had  worn  the  rough  Hide, 
but  he  is  left  with  full  Power  to  yield  himfelf  to  whi:h  of  the  firfl  or  fecond  Prin- 
ciple he  will.  Hence  is  it  chat  Regeneration  is  of  aSfolute  nereflity  to  the  bleflid 
Reftoration. 

3.  Ojthe  flrong  Oxte  of  the  hdiffhluhle  Bind.  The  three  EflTences,  vi^.  Harfli- 
nels  or  Sournefs,  Bitternefs  and  Fire  make  like  the  Trinity  the  indilFoluble  Band. 
The  firft  is  the  Fiat  and  fling  of  the  fecond,  and  both  the  caufe  of  the  third,  and 
from  all  three  in  anxiety  arifcth  the  twinkling  flafli,  out  of  whi:h  theAngslsare 
Created,  whoby  their  longing  after  the  Heart  of  God  were  enlightened  by  tXe 
Divine  Wifdom.  But  L«t://ers  Pride  caft  him  back  into  the  anxious  Fire  without 
Light. 

4.  The  Gate  of  the  Syderexl  or  Surry  Spirit.  By  the  great  longing  of  the  dark- 
nefs  after  the  light  was  this  World  Created,  which  defire  mu^  continue,  elfe  no 
good  Creature  could  be. 

6.  But  the  Starry  Spirit  would  be  King  of  the  Eflences  of  the  Soul  which  ought 
not  to  be.  It  longsrh  to  find  the  Virgin  m  Man  where  once  it  was,  but  the  Virgin 
confifting  inthevcrtue  of  the  fecond  'Principle  is  out  of  reach. 

6.  Every  thing  groanech  afcer  the  Divine  Vertue  to  be  freed  from  the  Vanity 
of  the  Devil,  which  panting  Ihould  it  ceafe,  the  World  wou'd  be  a  meer  Hell. 

7.  But  that  the  Creatures  may  attain  it,  they  muft  wait  till  their  diflblution, 
whei  in  their  Figure,  and  in  their  Ether,  they  get  a  place  in  Paradife. 

8.  The  more  the  Spirit  of  the  World  wreftleth,  and  that  the  Sou'  (by  approach- 
ing the  Heart  of '^od)  refif^eth,  the  more  eager  fti  11  is  the  Spirit  of  the  Wjrid. 
There  the  King,  the  Ver  rue  of  the  Sun  is  fo  triumphant,  that  it  fsbiimeth  al  the 
EfTcKcs  ofthe  Stars  to  their  highefti'MW'wi^  And  here  the  EfTences  of  tie  ?oul 
can  fvf  e  in  the  Light  of  the  Virgin  its  own  Original. 

9.  The  depth  in  the  Centre.  That  Fir;  we  fee  with  our  Eyes  is  not  the  E  ement 
of  Fire,  but  the  fiery  Wrath,  come  to  be  fuchbv  the  inkindhng  when  t'le  Devils 
fell  out  of  the  one  holy  Element,  m  which  one  Element  is  Meeknefs  and  Refl,  not 
Heat  and  Cold  which  have  a  contrary  will 

10  Becaufe  th.erefore  the  fiercenefs  would  rule  over  meeknefs,  God  caufed  the 
Sun  to  come  forth,  thereby  opening  four  Centres.  .  i.  It  made  the  harihnefs  thin 
and  pleafant  as  Water.  2.  Bv  the  Water  the  fiercenefs  in  the  flafti  was  extin- 
guiilit  3.  The  Motion  and  Egrefs  whereof  became  Air.  4.  And  what  ti  e  four 
fiercenefs  had  artraded  to  it  was  thruft  out  as  the  Earth  fwimmeth  in  the  Warer, 
thefcfeek  in  anxiety  to  retreat  again  into  the  one  Element,  which  cannot  be  till 
the  number  to  the  praife  of  God  be  full,  according  to  the  Eternal  Mi;id. 

r.  The  mo'i  precioui  Gitein  the  Rco:  of  the  Lilly,  i.  The  longing,  (or  attrading^ 
willing  and  defiiring  are  the  three  b^ginninglefs  and  indi/foluble  Band.    Hence  ori- 

M  m  ginareth 


'^'JZ  the  three  Trincipks  of  the  Divine  Ejfence: 

ginateth  the  Eternal  Mindj'n  that  the  Will  goeth  cut  of  the  attrafting  Adivity  in^ 
to  Meeknefs.  Hence  alfo  originateth  the  Eternal  Anguifli  Gods  original  fiercenefs. 
Hence  likewife  originatcth  the  Eternal  mixture  where  the  flafti  di'covereth  it 
ielf  in  many  thoufand  thoufands.  The  gcmg  forth  out  of  the  darknefs  with- 
out intcrmiflion  opening  ftill  a  new  Centre  or  Principle  in  infinitum. 
t  2.  The  G^te  of  God  the  Father.    The  attraftingof  the  Will  imprcgnateth  it  felf 

with  meeknefs,  being  deliver 'd  from  darknefs,  wherein  ftandeth  the  pleafant  joy, 
for  in  the  appearing  of  the  fliarpnefs  breaking  the  darknefs,  ftandeth  the  Omni- 
potence, and  is  as  when  a  Man  is  inftantly  come  out  of  a  fcorching  Fire  to  fit  in  a 
temperate  refrefliment,  herein  is  she  perfefliioa  of  the  highelt  Joy  and  Meek- 
nefs. 

$.  The  Will  of  God  is,  that  whatfoever  inclineth  it  felf  to  him,  he  will  create 
in  meeknefs.  To  v.'hich  the  Worm  in  the  Spark  inclineth  whether  to  the  (harp 
iiercene'sin  theFire,  or  the  (harp  flafti  to  the  Regeneration  in  the  fccond  Prin- 
ciple of  rresknefs,  in  that  it  ftandeth  in  Eternity, 

4.  The  deep  of  thff  darknefs  aadof  the  Light  are  alike  great,  and  are  both  with- 
out besinning  and  end ,  the  Srm  Bar  of  a  whole  i:'rinciple  is  between  them.     And 
the  will  toT-ove,  Refignation,  Meeknefs  and  fliarp  Regeneration,  is  the  bound  or 
limit  of  thefe  two  Principles. 
The  Exit  of     ^.TkeGxteoftheSoncfGoi.    The  will  from  Eternity  impregnateth  it  felf,  and 
the   JVill  by  harh  an  Eternal  Defiring,  and  bringeth  forth  Eternally,  the  Eternal  Son  and 
theJh:irp¥Ut  Child  of  Meek.iefs,  Vertue  for  Power)  expreffing  and  fpeaking  forth  the  depth 
cauieth  the     of  the  Deity,  andth*"  Eternal  Wifdora  of  God. 

Ejfsnces,  6.  The  Gate  of  Gods  IVonder  sin  the  Ro[e  of  the  LiUy.    The  Holy  Trinity,  dwelling 

in  it  felf,  generating  out  of  it  felf,  comprehended  by  nothing,  having  noplace  of 
reft  or  limit,  but  is  the  unfearchable Eternity  and  Infinity  ;  hath  an  Eternal  Will, 
going  forth  of  the  Mouth  and  Heart  of  God  by  the  Holy  Ghoft.  In  which  going 
forth,  by  the  ftiarpnefs  of  the  Tiit  all  Eftences  are,  and  yet  this  is  not  God,  but  a 
chaft  Virgin  of  the  Wifdom  of  God.  This  Virgin  openeth  Gods  Wonders  in  the 
Eternal  Eflences.  Thefe  reveal'd  Wonders  become  a  fubffance.  And  this  fub- 
ftance  is  the  one  Element,  wherein  all  Eflences  are.  And  the  fair,  chaft  Virgin  of 
Gods  Vfifdomdifcovereth  her  felf  infinitely,  without  number  or  end  in  Powers, 
Colours  and  Arts,  at  which  the  Deit/  rejoiceth.  And  that  Joy  is  call'd  Paradife, 
becaufe  ofthe  (harp  generating  of  the  infill  cy  of  the  pleafant  Fruit  of  the  Lilly. 
What  it  is  no  Earthy  Tongue  or  Pen  is  fuflid.'nt,  all  we  can  fay  of  it  is  lefsthan 
DrofstoGold,  andour  Specchis  asadr=-n,  orglimpfe,  orfparkle. 


CHAP.  XV-  Of  the  Knowledge  of  the  Eternity  Qn  the  CorrHptihility) 
of  the  Ejfence  of  all  EJfences, 

I.  TN  the  Original  Ejfence  of  ah  EfTences,  we  fi  id  butone,  whence  is  from  Eter- 
1  nity  generated  the  other,  both  are  in  Divine  Omnipotence,  have  different 
Inclinations,  ir.ix  not,  nrrcan  bec;iir>lvcd. 

2.  In  the  Ecernal'Ori^inal  IS  aifo  ;  he  Virgin  of  Wifdom,  whofe  longing  after 
a  Similitude  Created  the  Argcis,  openirg  a  Fountain  to  every  EfTence,  whence 
cane  the  Naii.es  of  Principalities,  Thrpnes,  6^c.  And  out  of  each  many  thoufand 
thoufands. 

3.  Bur  Lucifer  and  his  Servants  like  a  Tree  and  its  Branches,  moved  by  the 
ftern  Matrix,  bearing  only  the  guilt  of  his  own  Fall,  kindled  the  E'ement( whence 
came  the  four  Elements,  and  put  of  it  came  Earth  and  Stones )  and  became  exe- 
crated out  of  Paradife.  '  4.  But 


7he  Three  Principles  of  the  Divine  EJFence,  ^7^ 

4.  But  the  Virgin  redifcovercd,  in  the  Our-Kirth  the  Sinjili-u'fe.  which  t'he 
F/4t  made  fub'^anriala  meer  i{r«/wj  Ej/?«fi.«-  A  d  God  Qvajca  the  San,  the  Si- 
militude o!"  is  owa  Hear  wh'C"«  pr  all  :he  Ouc-birtA  "ito  Meeaiels,  that  all 
thisafcrdi{r::lucionmighcin  Pivadif^bca  (hadow  of  his  fubfiance,  a  rj  not  only 
made  che  outward  Creation,  butai  oi|ur  of  rhe  2uhti(Ljfntuiiguv'd  "Spirits. 
■  f .  And  in  the  room  of  the  fallen  A->gcis  m.de  f^Un  of^'l  the  three  Principles, 
but  to  live  in  the  fecond,  and  rule  over  the  other  twi  to  whom  the  Virgin  of 
Gods  Wifdom  Efpoufed  her  felf,  opening  in  him  a  Ce'ice  to  many  thoufand 
thoufands,  in  peried  chaft  M;ekn;ls,  without  rending  h;s  Body,  but  the  Spirit  of 
the  great  Worjd  fo  overcame  y^ijw.  that  he  became  Karthv,  the  Virgin  departed. 

6.  But  ftill  ihe  Virgin  call?th,  and  is  rea  ly  lo  return  to  all  thac  feek  her  with 
humble  earneflncfs.  'Tis  a  Lie  to  fay  one  '  not  elected  5  the  poffibiUty  of  humble 
feeking  IS  in  every  one  Pride  encliieth  one  more  ftrorg'y  than  anoti  er,  but 
forceth  none.  TheiX-is  need  of  theTreaJer  upon  the  Serpent  in  the  Womb  j  be- 
caufe  all  the  three  Prin  riples  do  there  im-:»rint  themfelves. 

7.  Andt-'-.i'  t;e  Devil  dare  not  Image  himfelf  till  Mins  underftanding  inclines 
to  evil,  ye:  'et  noie  prefume  on  the  D-vils  Impotency  j  for  tho  the  Child  be  in 
Innocence-,  the  Seed  is  not,  which  is  of  fearful  confideration  to  Parents,  efpeci- 
ally  evil  ones. 

8 .  Diligently  and  deeply  to  be  confidered.  Pure  Love  which  reacheth  Paradife  is 
wholly  modeii:  As  in  two  yojpg  people  whofeLm&M aid  Af>z<r/x  have  attained 
the  Bloflbm  of  the  Noble  Tindure,  ho a' hearty,  faithful,  pure  Love  bear  they 
to  each  other.  But  after  they  ake  each  other  3  the  burning  Love  infefteth,  and 
the  Afhes  of  Luft  turns  them  one  icimes  to  fpiceful  Enmity.  Whence  m.ay  be 
fcen,  God  willed  not  the  Beftial  «>p  ilacion,  but  the  pure,  fiery,  Paradilical  LovCo 

9.  When  all  the  parts  of  the  ■  'hild  are  formed,  'tis  ftill  foBeliial  an  Image,  that 
if  it  perilli  before  the  enkindlmg  of  the  Light,  v/^.  the  Spirit  of  the  Soul,  nothing 
of  the  Figure  appears  before  God  at  the  Reftitution,  but  its  lliape  and  ihadow. 

10.  The  Life  of  the  5o«/ fttndcth  in  the  three  Principles.  The  firft  difcovereth  it 
felf  in  the  Fire  flaflh,  ftanding  over  the  Heart  in  the  Gail :  Tne  feconi  is  generated 
of  the  firft,  and  is  the  pleafant  Joy,  Oh  happy  they  who  experience  the  governing 
power  of  it.'  The  third  Principle  prefletii  after  the  Tinftare  of  the  Soul,  but  at- 
taineth  only  the  Light  of  the  Sun  and  "stars,  whofe  qualifying  with  the  Soul,  brings 
many  Difcafes  into  the  ElTences,  as  the  Plague,  ^c  and  at  laft  Death. 

The  Extracts  of  the  re  fl  of  this  Excellent  Chapter  I  forbear,  contenting  my  fel£ 
with  what  hath  been  done  in  the  Aurora,  <s'c»  on  that  fubjedt. 


CHAP.  XVI.  Of  the  Mindy  Vnderfinndwg,  Senfes,  Thoughts, 
Threefold  Spirit,  Tin^ure,  Inclination  of  a  Child  in  the  Womb,  of 
the  Divine,  HeUiflj  and  Earthy  ImagCt  &C. 

I.  npHE  Mind  ftandcth  in  three  Kingdoms.    The  firft  is  Eternal,  the  fecond  is 
X    Eternally  generated,  the  rhirdtranfitory.    If  the  firft  generateth  not  the 
fecond,  it  goeth  into  the  Abyfs :  Tae  Gate  of  the  fecond  goeth  in:o  Paradife. 

2.  So  can  our  Mind,  being  a  fparkle  breathed  in  from  the  Eternal  Mind,  fpecu- 
late  things  remote  from  the  Senfes,  and  penetrate  Wood,  Stone,  Bone  and  Mar- 
row, without  rending  the  dark  Bodirs.  The  thu-d  Kingdom,  that  of  the  Sun, 
Stars  and  Elements,  wreftle  with  the  firft  Kingdom,  yield  themfelves  to  it  as  to 
their  Father. 

3.  The  fecond  ftandcth  between  thefe  two  Regions,  from  the  Rays  whereof, 

Mm  »  fpring 


274  ^^^^  T^hree  Principles  of  the  Divine  E/fence. 

fpring  the  Gates  of  the  Senfes,  filling  all  with  joy.  The  Tinfture  whereof,  caufcth 
all  Vegetation.  And  in  Animals,  efpecially  in  Man,  the  Blood  of  the  Heart,  ir? 
which  the  Soul  Swimmcthis  incomparably  fweetj  therefore  God  forbiddeth  eating 
Blood ;  for  the  Beftial  Life  ought  not  to  hi  in  Man,  left  tha  Spirit  be  infefted  by  ic. 

4.  T  x  Conftellacions  make  not  a  Child  an  Imag;  of  God,  bjt  at  highell  a 
lufty,  fiibde  pleafant  B«aft  In  fome  the  Image  of  a  dangerous  evil  Beaft,  in 
others  of  a  tame,  merry  Eeafl-,  according  as  the  Conflellations  flood  at  the  Incar- 
nation and  Birch  of  the  Child. 

y.  The  firft  Principle  faich.  Go  forth  in  ftern  might.  The  fecond  in  Love  and 
Wifdom.  The  third  in  fuftaining  and  adorning  the  Body,  to  which  the  Soul  obeys 
of  thefc  three,  his  Servant  he  is 

6.  Ifr  ou  defireft  the  fecond  Birth,  know  thou  art  here  in  Prifon,  call  to  him 
that  Viath  c':e  Kev  of  the  Gate  nf  the  D.:ep,  and  thou  wilt  break  through  as  the  day 
brcakerrj,  and  find  the  chaft  Virgin  waiting  for  the;,  who  is  ever  warning  thee  of 
cv'il:  Whom  if  thou  follow,  defpifing  the  good  and  evil  of  the  World,  (he  will 
joyfully  conduct  thy  wandered  Soul  into  its  true  Native  Countrey. 


CHAP.  XVII.  Of  the  Lmmable  Fall  of  Adam  and  Eve  in  Fa- 

radife, 

I.  \  P<imftood  forty  days  before  his  fleep  in  an  Angelical  Image,  yet  had  a 
jrV  Body  out  of  tne  one  Elencnt,  out  of  the  which  one  Element  iHued  alfo 
the  four  Elements,  and  of  the  '^inteflence  of  the  four  are  the  Stars,  and  are  as 
the  Husband,  and  the  four  Elements  the  Wife.  The  Heart  of  both  is  the  one  Ele- 
ment, and  of  the  Effence  and  Vertue  of  that  on;  Element  is  Paradife. 

2.  Ad  Am  had  the  Eternal  Eflences  of  the  firil  Priiiciple  behind  him.  The  Divine 
Light  of  the  fecond  Principle  before  him,  both  were  as  Fire  and  Light.  The  out- 
ward World  of  Stars  and  four  Elements  under  him,  and  were  impotent  as  to 
him,  his  Breath  was  that  of  theHoly  Ghoft  Paradifical. 

3.  Aslongashe  fet  his  Heart  on  the  Heart  of  God,  the  other  two  Kingdoms  as 
to  their  divided  properties  were  hidden.  But  in  his  reflecting  on  the  great  hidden 
Wonders  of  the  great  World  heiufted,  thepotence  whereof  remains  m  the  Lufl 
of  a  Woman,  by  which  is  imprcfTjd  a  mark  on  the  Child  in  her  V/omb. 

4.  His  foLufting  enfeebled  him  that  he flep:  and  be. ami  impote  It  as  to  gene- 
rating Magically  with  the  chaft  Virgin  of  Gods  Wifdom  Then  God  built  a  Wo- 
man out  of  hin,  whom  when  he  awaked  he  took  as  the  Be  ;fts  do,  he  drew  Breath 
of  the  four  Elements,  and  kindled  his  Aftral  Spirit  therewith. 

r.  Butthefi-rcenefsdidnot  yet  ftickinthemtho'the  longing  did,  which  Eve 
( by  her  little  regarding  the  Commandment )  foon  (hewed-  And  thus  entred 
Sin,  Shame,  and  the  Evil  from  the  divided  Properties,  from  the  Elements  to 
which difobedience  had  fuhj;ded  then. 

6.  For  the  Devi!  is  this  Worlds  Executioner,  the  Stars  are  the  Counccl,  and  God 
is  the  King  of  the  Land :  Such  therefore  as  depart  from  God,  fall  under  the  Coun- 
cel  who  fend  fome  to  the  Rope,  Water,  Killing,  Stealing,  (^c.  in  all  which  the 
Devil  is  very  active.  And  at  b:ft  the  Councel  helps  to  vain'  turmoil,  difcontent 
and  vexation. 

The  farther  Extrafts  of  this  profound  Chapter  is  here  forborn,  being  copioufly 
treated  in  the  20,  21, 22, 23, 34,  and  25th  Chapter  of  the  Myfieriiim  Magnum. 

CHAP. 


the  three  Prmdpks  of  the  Divine  Ejfence,  275 


CHAP.  XVIII.  Of  the  Tromifed  Seedy  AdamV  Exiley  and  Gods 
Curfe. 

1.  YC/^^"  fallen  Man  flood  in  great  fliame  and  horror,  fart  bound  by  the  Devil. 
;  '  God  the  Father  appear'd  to  him  with  his  angry  Mind  of  the  Abyfs  into 
which  he  was  nowJallen.  And  his  moll:  Gracious  and  Merciful  Heart  oppos'd  it 
felf  to  the  Wrath,  placing  it  felf  highly  in  the  Gate  of  Mans  Life,  re  injightning 
the  Soul,  which  yet  flood  trembling  to  hear  Gods  Sentence,  Becaufs  thou  haft  eiten 
^ftheTree^  &c. 

2.  Thenceforth  the  Holy  Element  withdrew,  from  the  Root  of  the  Fruit,  and 
left  it  to  the  inkindled  fiercencfsof  thcfour  Elements  producing  Thorns,  (^c.  and 
the  Fruit  ifTuing  in  the  Out-birth,  made  for  the  Beafls,  became  Mans  Food,  who 
was  become  Earthy,  and  now  God  would  not  cafl  his  Heavenly  Food  ('which  be- 
longed to  Ange's )  to  the  Beflial  Man. 

3.  Now  role  the  Enmity  of  the  Beads  to  Man  j  he  was  a  Wolf  tothem^  and 
they  as  Lions  to  him. 

4.  Before  the  Curfe,  the  tame  Creatures  were  very  near  akin  to  the  one  Ele- 
ment with  whom  Man  fhould  have  delight,  and  others  ( the  wild  ones  )  to  the 
foui*  divided  Elements. 

S'  Now  alfo  the  turmoiling  Life  of  digging,  (3'c.  was  necefTary  j  for  death, 
frailty,  ^s'c.  in  the  four  Elements  fucceeded  the  continual  liring  Vcrtue  of  the 
Holy  Element  which  was  departed. 

6  God  laid  the  burthenof  managing  the  Creatures  on  Man,  when  he  was  be- 
come like  them,  but  had  God  willed  to  have  Beflial  Men  he  had  Created  them 
luch,  and  given  them  no  Commandment,  as  neither  have  the  Beafls  any  Law. 

7.  God  could  well  have  Created  Creatures  to  have  the  charge  and  labour  of 
managing  the  Beafls  as  already  there  are  Creatures  in  all  the  four  Elements  with- 
out a  Soul,  yet  fomewhat  ac'apted  to  fuch  a  conduft,  while  Man  might  in  Paradife 
have  retained  his  Anglical  Form. 

8.  Ew's  Sentence,  T-^-.uJhxlt  bear  Children  in  pain^  &c.  eftablifht  her  perfedly 
to  be  a  Woman  of  this  World.  It  ftiould  have  been  without  a  Woman  and  im- 
pregnation J  therefore  was  the  Lord  Jefus  without  the  Seed  of  Manj  the  Son  of 
the  Virgin. 

9.  Of  the  TncdrnMion  of  ^efuiChri ft  out  of  tht^ez-^ty  Word  and  Promife  of  God 
the  Father,  through  the  chad  Virgin  of  GcdsWildom,  is  proceeded  the  Treader 
upon  the  Serpent,  who  imaged  it  felf  in  y^J^w's  mind,  and  Elpoufing  therewith,, 
opencth  Heaven  for  the  Soul,  giving  the  Virgin  for  a  Companion  to  inllrudl  him 
in  the  way  of  God.  But  becaufe  Mans  Soul  was  too  hard  inkindled  from  the  firft 
Principle,  did  not  foinflaatly  imprint  it  felf  therein,  but  flood  oppolite  to  the 
Hellifh  Darts  i  and  in  the  Minds  of  the  fe  Men  that  yielded  to  Gods  Wildom,  did 
break  the  Serpents  Head. 

10.  But  after  long  Tryal  whether  Men  could  by  this  way  wholly  yield  them- 
fclves  to  God,  there  came  to  be  Murtherers,  unchaft  and  domineering  Spirited 
Men;  and  but  few  clave  to  God,  then  came  the  Deluge. 

11.  The  dread  of  Gods  Judgments  not  prevailing,  God  chofe  the  Children  of 
5'm  to  ereA  the  Office  of  Preaching,  but  Mans  felf- will  (ruled  by  the  Stars) 
prompted  their  blindn;fs  fo,  that  they  would  fecure  themfelves  by  a  Tower, 
which  God  ftopt,  by  making  their  Language  as  confufed  as  their  Thoughts :  That 
by  their  fcattering  ,  the  holy  Seed  might  be  preferved,  but  that  not  reclaiming  . 

them, 


ijS  Tfje  Three  Principles  of  the  Divine  "EJfence, 

them,  Godoutof  theficrcenefs  ofthefirft  Principle  burnt  Soiom  and  the  five 
Kirigdoms,  yec  Sin  fprouted  as  a  Green  Branch. 

1 2  •  Then  God  proYiis'd  the  cholen  Generation  to  multiply  them,  if  they  would 
obey  him,  andprofperedthemin  ailrangeLand,  to  let  it  thev  would  depend  on 
him,  rais'd  themup  aProphe:,  wrought  Wonders,  fed  them  from  Heaven,  gave 
them  a  Law  in  the  Zeal  and  Fire  of  the  Spirit  of  the  great  World  into  W-:  ich  they 
were  tailen,  gave  them  Circumcition  and  Sacrifice  ;  for  chat  Man  was  Earthy, 
their  Prayers  (  wiih  a  Token  of  Accepca  ".ce  )  were  heard,  through  ri.e  Confump- 
tionof  the  Earthinsfs  of  their  Sacrifices  and  Incenfe,  forbad  them  Meats,  elpeci- 
ally  Svvines  Flefli  j  which  inthe  Fire^zivetha  (rink,  as  alio  it  dorhi  i  the  Souls  firft 
Principle,  and  fuming  darkeneth  the  Gates  of  the  breaking  of  the  Light. 

il  But  nothing  could  ranfom  the  Soul,  nor  atrai  i  the  Refurreftion  of  the 
Body,  and  bring  the  new  Body  out  of  the  Holy  Element,  til!  rcgfjiierated  in  the  Son 
of  the  Virgin.  Therefore  in  the  3^70.  year  the  Angel  G^iJrm  falutf.d  M^ry  with 
that  precious  Meflage,  to  her  Aftonifhment  and  tiie  Angels  Admiration. 

4.  Think  not,  that  the  Word  defcendcd  fiom  the  higheft  Heaven  above  the 
Stars,  and  became  Man.  No  j  but  the  Word  which  God  fpake  in  Par^dite  which 
imaged  it  feif  in  the  Door  of  the  Light  of  Life,  waiting  perceptibly  in  the  minds 
of  the  holy  Men,  that  fame  Word  is  become  Man,  the  fame  is  entred  again  into 
the  U'm'mQ  Wifdom.  And  the  fame  Wifdom  of  God  in  the  Word  of  God  gave  it 
felf  into  Miry's  Virgin  Matrix,  uniting  it  fel*^  as  an  Eternal  propriety  into  the  EfTen- 
ces,  and  into  the  TiniSure  of  the  Element  which  is  pure  before  God.  And  it  was 
a  going  forth  with  the  whole  fulnefs  of  the  Dei cy,  whence  alfo  the  Holy  Ghoft 
goe:h  forth,  making  ic  greater  than  Aixm  or  ever  any  Angel  wasj  being  the  bicis- 
ing  and  might  of  all  things  ui  the  Father  Eternally. 

I)'.  Not  then,  nore/erfeparaten'om  the  Father,  every  where  prefent,  and  is 
become  a  new  Creature  in  Man,  and  cai'ed  GoJ,  which  new  Creature  is  not  ge- 
nerated of  the  Fleili  and  Blood  of  che  Virgin,  but  of  the  total  fulnefs  and  union 
of  the  Holy  Trinity,  and  fiilech  all  the  Gates  of  the  Holinefs,  whofe  Depth,  Num- 
ber and  Name  is  Infinite. 

\6.  Yet  the  Corporeity  of  the  Element  of  this  Creature  is  inferior  to  the  Deity, 
for  the  Element  is  generated  out  of  the  Word  Eternally.  And  that  the  Lord 
ihould  go  into  the  Servant  is  againft  Nature,  and  the  greateft  Wonder  done  from 
Eternity,  and  rightly  called  LOVE. 

17.  This  Divine  Creature  in  the  HoIyGho.1  wasina  moment  made  a  perfeft 
felf-fubfif^ing  Creature  in  the  fame  moment  the  four  Elements,  Sun  and  Stars  in 
the  Tindure  of  the  Blood,  and  with  the  Blood,  and  all  the  Humane  Eflences  of 
the  Virgin-  M^ryxn  her  Matrix,  received  the  Creature  wholly  as  one,  and  not 
two  Creatures.  "  The  Holy  Element  was  the  Limhm  or  Mafculine  Seed 

1 8  Every  form  hach  its  own  fource,  yec  the  Divine  hath  not  fo  mixed  as  to  be 
thelefsj  bat  what  it  was  that  it  is,  and  that  which  it  was  not,  that  it  is,  without 
fevering  from  the  Divine  fubftance,  and  the  Word  abode  in  the  Father,  and  the 
Natural  Humanity  in  this  World,  intheBofom  of  the  Virgin  Mxry. 

19.  Of  the  tbne  Regions  of  the  Incirmtion.  Firfl,  There  is  the  Word  which  hath 
its  forming  from  Eternity  in  the  Father,  and  in  the  Incarnation  fo  continued. 

20  The  fecond  forming  is  done  naturally  (  when  the  Virgin  faid  to  the  Angel, 
Let  it  bt  done  TO  mi  as  thou  hifi  [.lid,  )  inthe  inward  Element  like  the  fit  ft  Adam 
beiore  :he  Fall,  who  fliould  have  generated  fuch  an  Angelical  Creature,  which 
was  don?  perfeftly  at  once  in  a  moment. 

2  r.The  third  forming  was  done  alfo  at  once  out  of  thft  pure  Element.and  thishew 
Creature  in  perfeaion  of  the  Element  was  the  Mafculine  Seed  of  the  Earthy  Man, 
which  was  conceived  in  the  Earthy  Matrix  of  the  Virgin. 

z3.  But 


7he  three  Trinciples  ofDhine  Ejjfence,  277 

21.  But  the  Word  of  the  Deity  fo  feparated  them,  that  the  Mafculine  limhui  of 
the  new  Creature  uas  not  defiled  by  the  Earthy  Mctrixoiihs  Virgin. 

25.  Yet  this  Angelical  I  mape  as  to  the  Uir.luioiit^  c?  me  by  commixture  of  the 
Earthy  I  flences  ot  the  Virgin,  uhi:h  clave  to  it,  tc  be  Fle'T  end  Bleed,  and  at  the 
end  of  three  Months  attained  his  Natural  Soul:  As  all  other  of  Adam's  Children, 
and  hath  refumed  the  Princely  Throne  again,  out  of  which  it  departed  by  Sin  in. 
Adam. 

z^.  Thus  Chrift  was  the  Natural  Eternal  Son  of  the  Father,  the  Soul  in  the 
Word  was  a  Self-fubftfting  Natural  Perfon  in  the  Trinity.  Chrift  (rhe  true 
breaker  j  through  continued  in  the  lecond  Principle,  and  the  new  Bodv  in  the 
third  Principle,  and  at  Nine  Months  was  Born  of  the  Virgin.  Here  the  Light 
Ihone  in  the  Darknefs  of  the  outward  Body. 

ly.  Thus  came  he  to,  orinto  hiscun,  and  they  knew  him  not,  nor  received 
him,  buttoasmany  asreceiv'dhim,  gayeke  power  by  him  to  be  begotten  to 
the  Kingdom  of  Heaven  3  for  his  is  the  Kingdom  and  Glory  for  ever,  Amer. 

76.  Ofths  diftirMion  bit^een  the  Virgin  Mary  Ani  ^efus  Chrifi.  Tho*  God  in  for- 
mer times  permitted  Miracles  of  feeing  the  Saints  deparccd  j  for  vindication  of 
them  and  their  Doctrine,  of  another  Life  after  this,  for  converting  the  Heathen : 
Yetlnvocationof  them  hath  no  grourd  in  the  Nature  of  the  firft  Princ^'ple:  h 
vain  in  it  felf  i  for  they  having  attained  the  ftill  reft,  load  not  themfelves  with 
the  Miferies  and  Sins  of  the  Living.  It  is  alfo  a  difrefpect  to  the  Omnifcient  Mer- 
cy of  God,  which  without  their  Interceflion,  and  without  ccafing,  with  flretched 
out  Arms,  inviteth  by  his  Gracious  Call,  all  Men  to  come  to  him  freely. 

27.  The  Virgin  Afiir>  is  fabled  to  be  taken  up  to  Heaven  Body  and  Soul,  but 
fuch  take  this  World  to  be  Heaven,  for  the  Earthy  Body  belorgs  to  the  Earth. 
She  is  in  Glory  in  the  new  Body  of  the  Holy  Element,  and  her  Lufti  e  is  above  the 
clarity  of  the  Heavens,  as  one  of  the  Princely  Angelical  Thrones,  for  cut  of  her 
ElTences,  went  forth  the  Body  which  v,  as  the  Saviour  of  all  the  World,  and  that 
attractcth  all  the  Members  to  it,  and  who  now  flandeth  in  the  Holy  Trinity,  and 
flie,  as  a  Virgin  ofChafl:ity,  is  highly  blcffed  by  her  Son  Jefus  Chrift.  But  Invo- 
cation belongs  not  to  her  j  for  the  ability  to  help  cometh  oily  out  of  the  Father 
tjiroughtheSon. 


CHAP.  XIX.    Of  Sods  entring  to  God  and  to  Verdition ,  and  of  th9 

Bodies  Breaking. 

I.  np  H  E  Soul  hath  the  Eternal  Eflinces  of  the  firft  Principle.  Regeneration 
1  opens  the  fecond  Principle  j  The  third  Principle  is  the  Region  of  the  Stars 
and  four  Elements  .  When  Man's  firft  Tiinciple  ha'rh  been  wholly  taken  up  about 
the  third,  v  ^f.This  World.  anJ  that  the  Brinrjftone- Spirit  which  kindleth  the  Tin- 
fture  of  the  Heart  is  choaxed ,  and  the  four  Elements  break  off  from  the  ore  Ele- 
ment, fheadoththe  loul  keep  the  ftarry  Region,  fti'lasits  deareft  Jewel;  in  the 
Power  -A'hereof  they  appear,and  think  to  find  reft  in  fettling  things  relating  to  their 
Willa  and  worldly  BufincfTes.  But  when  the  Siars  ha  e  complesred  their  Seciilum 
or  Courfe,  and  that  the  Treader  upon  the  Serper-t  hath  r-.t  hold  of  the  Soul,  by 
guiding  it  through  fie  Sufferings  ,  Death  and  Refunetftion  of  Chrift,  it  remains 
liaked  withoutthe  third  Principle,  which  it  hath  left r.r  ever. 

2.  0/  the  going  forth  of  the  Soul.    Whsii  the  Body  breakeTh,  the  right  Soul  which/ 
was  breathed  into  Mum  is  in  its  Principle,  and  is  fo  fubiil  a3  cannot  be  compre- 
hended 


^yS  'Ihe  three  Principles  of  the  Divine  Bjfence] 

hended  by  Matter,  as  Flelli.  Bones,  S  ones,  eir^;.  only  by  an  earned  rromife  (not 
recalled  in  the  rime  of  the  iody)  it  may  be  comprehended. 

3.  Thofethat  by  trueRe,  euranceirgraftthcmlelves  into  the  Heart  of  God,  da 
inftantly  at  breakirgof  the  Body,  lay  oft" all  that  is  Earthy,  and  comprehend  the 
Mercy  oftheFa  her,  and  love  c.f  JefusChnl^,  and  enter  into  the  Eiemcntbeforc 
God,\vhere  ''aradife  (hall  fiounihAvaiting  without  irklomncfs  for  rhc  Rcftoraticn. 

4.  Butif?ouls  have  been  defiled  with  grofs  J-iiS,  ard  not  rightly  paffl-d  into 
eafnefl  Regeneration,  yet  do  hang  as  by  a  thread  of  Faith,  and  v*  ill  not  let  go,but 
when  the  Bridegroom  calls,  anlWei-,  I  lannot  trim  mv  Lamp  yet.  The;e  Souls 
may  after  a  long  time  be  ranfom'd  out  o'  tre  Putrefadion  by  the  I'aflion  of  Chnft, 
but  the  Glorification  of  fuch  (hall  n.>t  be  in  E-ernity  ,  like  that  of  the  true  bom 
Saints  5  but  Antichrift's  juggling  Mafles  for  Money  avail  not  for  thefe.  • 

J-.  But  the  earneft  ftrong  t'rayers  of  fuch  as  are  cntred  into  the  New  Birth,  efpe- 
cially  of  Parents,  Children,  Brethren,  Sifters  or  Kindred  of  the  Blood  ,  who  have 
ore  Tintflure  with  him,  who  have  aiJ  one  ri  dure,  enter  the  Conribatmore  freely 
tha.i  Strangers,  and  help  to  wrcftle  cfF  the  Devils  Chains,  efpecially  before  dc« 
parting  of  the  Soul  from  the  Body. 

6.  The  true  Door  cf  the  Entrance  into  Hedven  Ard  Hell.  The  Soul  deparred  from 
the  Body  need  not  go  far;  for  in  the  place  where  the  four  Elements  breik,  the 
Root  ftandech,  which  is  the  Holy  Element,  the  Soul  entreth  through  the  Doer  in 
the  Centre  into  the  Kingdom  of  Joy,  arid  is  in  the  Arms  of  Chrift  in  Paradife.  So 
the  Damned  needs  no  flying  far  away,  it  remai  eth  in  that  which  was  outermcft, 
without  the  four  Elements  in  the  Anguilh  ^i  Darknefs,  in  the  ftrong  might  of 
the  grimnefs. 


CHAP.  XX.   Of  Adam^  going  out  of  Paradife,  alfo  of  the  true  Chri- 
ftian  and  Antichrijiian  Church, 

!•    \  Dan  having  a  Garment  lent  him  by  the  great  World,  is  let  go  out  of  the 

Awl  Garden,  and  a  Cherubim  with  a  flaming  Sword  is  fet  to  guard  the  Way 
to  the  Tree  of  Life :  which  is  the  Kingdom  of  the  fiercenel's  in  God's  Anger,  which 
muft  cut  away  the  Earthy  Body  from  the  Holy  Element,  that  the  new  R'an  may 
preis  into  the  fecond  Principle,  the  Way  to  the  Tree  of  Life  in  Paradife.  Our  grois 
Flefh  is  the  Hedge  before  the  Paradife.  Would  you  enter  ?  prefs  through  the  Sword 
of  Death,  Chrift  the  great  Champion  will  help  you  ;  who  rho-gh  by  his  entering 
harhftiew'd  and  made  the  Way  moreeafie,  yettheSvtord  s  flih  before  it. 

2.  Chrift  took  the  Book  of  the  firft  Principle  c  ut  of  the  hand  of  the  Ancient  of 
Days,  and  opened  the  feven  Seals  or  Spirits  of  the  Operation  c  f  God.  The  feven 
Candlefticks  are  his  Humanity ,  the  feven  Stars  the  Dtity.  See  the  four  firft  Chap- 
ters of  this  Book. 

5  •  When  Eve  bare  Cain^  flie  faid,  I  have  a  Man  from  the  Lord :  meaning  what  the 
Apoftles  thought  of  Chrift,  that  he  lliould  erc<fl  a  Worldly  Kingdom,  and  break 
the  Serpent's  Head,  by  the  Spirit  of  this  World  and  ics  might.  Ar.d  here  lay  the 
Foundation  of  the  two  forts  of  Churches,  one  asCins  ftanding  in  the  might  of 
the  Spirit  of  this  World,  the  other  of  Abelpreffir,^  on  the  Tv'ercy  of  God  in  Faith 
and  Rcfignation.  Bat  from  the  Evil  Tree  of  Adam  and  Eves  luft,  fprung  the  evil 
murtherous  branch  Cjjn. 

4.  ThatC;i/B  theFirft-born  fiiouldbe  fo  wicked  and  a  Murthcrer,  is,  for  that 
Eve  was  the  Child  which  Adam  (hould  (if  he  had  not  been  overcomic)  in  great 
Modefty  have  generated ,  but  his  Matrix  being  impregnated  by  the  Spirit  of  the 

great 


the  Three  Principles  of  the  Divine  Ejfence^.  2J9 

great  World  J  therefore  Rrit  was  framed  out  of  it  a  flcfhly  Woman,  and  her  firft 
Fruit  became  Evil,  as  well  as  the  Limbus  of  Adam.  After  Abel's  Death  70  Years 
palled  before  Seth. 


CHAP.  XXI.    Of  Qims  Kingdom  and  Antkhrifiian  churchy  and  of 
Abel'i  Kingdom  and  true  Chrifiian  Chnrch. 

I.  nr'HE  two  Eternal  Principles  of  Fiercenefs  and  Meeknefs,  do  ftrive  from 
i  Eternity  to  Eternity ;  for  without  the  fiercenefs,  the  Meeknefs  would  be 
a  ftill  nothing,  without  Mobility  j  and  without  the  Meeknefs  the  Fiercenefs  would 
be  a  dark  gnawing  as  in  Hell.  AiAnis  firft  Principle  was  throughly  illuftrated 
with  the  fecond,  and  his  Body  out  of  the  one  Element ,  out  of  which  Element 
came  the  four  Elements. 

2.  AiAm  was  drawn  of  both,  and  fo  is  Man  ftill,  but  Man  hath  the  ballanceof 
both  Scales.  1  he  Mind  is  the  Centre  of  the  ballance,  the  Senfes  or  Thoughts  are 
the  Weights,  which  the  Mind  pafleth  out  of  ore  Scale  into  the  other.  The  one 
is  the  Kingdom  of  the  Fiercenefs,  the  other  of  the  Regeneration.  Thus  hath  Man 
the  Kingdom  of  Heaven,  in  the  Word  of  the  Divine  Vertue  given  into  his  Power: 
the  Kingdom  of  Hell  (in  the  Root  of  it)  in  a  Bridle,  and  the  Kingdom  of  this 
World,  according  to  the  Humanity  firom  Adam  .•  Confider  we  well ,  which  we 
fuftcr  the  Mind  to  be  charged  with ,  and  over-ballanced  by ,  for  of  thit  we  arc 
the  very  Image. 

3.  Man  is  a  Field,  the  Mind  the  Sower,  the  three  Kingdoms  the  Seed.  Look, 
which  thou  foweft,for  that  thourcapeft,and  at  the  diflblving  of  the  Body  that  thou 
art  If  thou  give  thy  Field  (thy  felfj  up  to  this  World,  thou  ftandeft  only  in  two 
Principles  that  of  this  World,  and  that  of  the  fierce  Wrath. 

4.  But  he  that  is  generated  out  of  Darkncfs  into  the  Light,  knoweth  both  the 
fierce  Eternity  and  the  Out- birth,  but  cannot  fearch  out  the  Light  3 for  he  is  there- 
with environ'd,  and  therewith  ruleth  like  a  Prince  in  Heaven,  over  Hell  and  Earth, 
and  all  are  profitable  to  him ;  for  by  the  firft ,  his  high  exulting  Paradifical  Joy 
fpringeth  up,  and  in  the  third  are  God's  variety  of  Wonders  (us  in  Glaffcs)  re- 
prcfented. 

f .  Thus  may  be  feen,  how(74/Vs  Evil  worldly  Kingdom,  and  hypocritical  Anti- 
chnftian  Church  is  founded.    Alfo  how  Abets  meek  Light,  righteous  Kingdom, 
and  his  regenerated  and  refigned  fpiritual  Church  is  perfcifted. 
The  viStoriovA  Gate  of  the  poor  Soul. 

In  the  three  laft  Pages  of  this  Chapter,  is  a  fweet  and  confolatory  Incitement  and 
Exhortation,  that  the  Scul  advance  by  Perfeverance,  with  difregard  of  the  Old 
Ma?i,  compared  to  a  Wild  unruly  Beaft,  that  it  may  attain  the  victorious  Garland 
of  Pearl  to  Crown  the  New  Man  w  ich. 


CHAP.  XXTI.    of  the  new  Regeneration  in  Chrift  out  of  the  Old  Ada- 
mical  Man, 

I.  'T'  H  E  Scripture  faith,  Chrift  was  conceived  and  born  without  Sin  of  a  pure 
JL    Virgin.  But  fince  Adams  Fall,  no  pure  Virgin  is  generated  of  Man'.*  Seed  ; 
therefore  the  pure  Eternal  Virgin  of  God's  Wifdom,  putting  it  felf  into  Mary,  be- 
came not  thereby  Earthy,  but  Mary  by  putting  on  the  chaft  Virgin,  as  a  pure  Gar- 

N  n  mcnt 


iSo  'ihc  thm  Trmctpks  of  the  Dmne  Ejfencei 

ment  of  the  Holy  Element,  or  as  a  new  regenerated  Man,  the  Soul  of  Mity  comr 
prehended  the  fame,  and  in  that  lame  J(he  conceived,  and  did  bear  into  the  World 
the  Saviour  of  all  the  World, 

2.  And  as  3/^r;  bare  the  Heavenly,  in  the  old  Earthy  Man  (which  was  her  own) 
yet  comprehended  not  the  new :  So  the  Word  entred  into  the  Eternal  Virgin ,  in 
the  Heavenly  Matrix,  in  the  Body  oiMary,  and  became  a  Heavenly  Man,  out  of  the 
new  regencraied  ivian  iii  tlie  Soul  of  Mury.,  and  hath  brought  the  Soul  of  Mury 
again  into  the  Holy  Father,  fc  tliat  the  Souls  of  Men,  were  new  born  again  in  the 
Soul  of  Chrift. 

-.  The  Soul  of  Chrifl  was  noftrangs  Soul  brought  from  Heaven,  but  as  all 
Snuis  arc  g'ineiated,  fo  was  Chrift's,  though  in  his  Holy  Body  which  was  become 
M:iri'es  own.  And  Chrift  with  his  entrance  into  Deatii,  fever  a  his  Holy  Man  from; 
the  fitrcenels  of  the  Ar-gsr,  and  from  the  Kingdom  of  this  Vv'orld. 

4.  As  the  pure  Element  which  is  truly  every  where,  in  which  Goddwelleth,  hath 
attraded  to  it  this  World  as  a  Body,  and  yet  this  Out-birth  comprehendeth  it  no 
more  than  the  Body  doth  the  Scui :  So  truly  hath  Chrift  in  the  Body  of  the  Virgin 
Mary,  a:tr?.fted  tD  him  our  Human  Effeaces,and  fo  is  our  Brother  :  which  EfTences 
comprehend  not  his  Deizy,  nor  can  the  new  Man  comprehend  it  otkerwife,than  the 
Bod/ Qorh  the  Soul. 

$.  In  our  Human  EfTences  Chrifl: died,  and  his  Deity  of  his  Holy  Man  in  th6 
pure  Elens'nt  bereaved  Death  of  its  Power,  and  opened  a  Gate  for  us  all,  to 
be  fcparatc  from  the  Deyil,  the  World,  and  the  beftial  Body  of  the  four  Elements, 
whereof  only  the  fhadow  is  to  remain.    Who  then,{hall  not  have  the  Image  of  our 
Immanusl,  fliall  have  the  Image  of  that  which  his  Heart  hath  been  fet  upon  here. 
6-  To  Demonftrate  Higheft  things  by  a  Similitude ; 
(i.)  The  Almighty  Father,  is  as  the  Fire  of  the  whole  Holy  Conftcllations* 
(2.)  The  SoHi  as  the  Sun,  which  u  the  Heart  and  Joy  of  the  Deep. 
(5.)  The  Holy  Ghofl,  as  the  Air. 

(4.^  The  Virgin  of  God's  Wifdom,  as  the  Spirit  of  the  great  World, 
(j.)  The  Holy  Ternary,  as  the  Earth. 

(^.)  Thft  Heavenly  Aquafter,  as  the  Water,  cali'dalfothe  Holy  pure  Element. 
7._  In  the  holy  Ternary  and  pure  Element,  fpringthe  Paradifical  Fruits,  and  the 
Virgin  of  Wifdom  is  the  great  Spirit  in  the  whole  Heavenly  World,  and  the  Holy 
Element  is  her  Body.  But  the  Deity  is  Incomprehenlible,  yet  as  a  Soul  to  a  Body 
in  the  Holy  Ternary.  The  Virgin  of  God's  Wifdom  Chrift  brought  with  him ,  to 
be  a  Bride  to  our  Souls,  and  the  Holy  Ternary  which  is  his  Body,  is  the  Food  of 
•  our  Souls  .i^wen.    ^ohn6.$6. 

The  eau[e  of  8.  Baptifm  was  not  inftituted  in  refpeiH:  of  the  Earthly  Man,  which  belonged  to 
the  Baptifm  Earth,  nor  of  the  Heavenly  Man,  which  was  pure  already,  but  for  the  poor  Souls 
with  fVater.  fake ;  for  though  we  may  have  a  new  Body,  we  cannot  have  a  new  5'oul,that  being 
out  of  the  Eternity.  Therefore  as  the  Holy  Ghoft  over- fliado wed  and  impregna- 
ted Maryy  fo  the  Water  out  of  the  Heavenly  Matrix  coming  out  of  the  Holy  Ter- 
nary in  the  Baptifm  over-fliadoweth  and  fiUeth  the  i'oul,  and  fo  reneweth  the 
Earthy  Water  (of  the  Out-birth)  wafhing  it  clean,  that  it  is  in  refignation  a  pure 
Angel,  and  may  eat  of  the  Heavenly  Fruit,  which  is  the  caufe  of  Baptifm.  Thence- 
forth if  it  incline  it  felf  forward  into  God ,  this  World  is  only  bound  or  tyed  to  it 
tillit  enter  into  Death. 


chap; 


7he  7hree  Frmctples  of  the  Dhine  Lff'eme,  -  o  | 


CHAP.  XXIII.    Of  theTefiammts of Chrifi^Baptlfmandthe Supper. 

I.  f^  Hrift  faid,  he  would  be  with  us  always,  and  would  give  us  his  Body  and 

\^  Blood  for  Meat  and  Drink, 

^.  The  Deity  is  not  divided,  and  if  the  Father  be  every  where,  fo  is  the  Son,  his 
Heart,  nor  is  the  5'on  divided,  and  a  fpark  of  the  Deity  in  his  Body ,  and  the  reft 
every  where.  When  Chrift  fat  with  his  Difciples,  he  gave  them  his  Flcfh  and  Blood, 
(vi\.)  His  holy  Heavenly  Body  in  the  fecond  Principle,  and  his  holy  Heavenly 
Blood,  in  the  pure  Element,  wherein  is  the  holy  Tinfture  and  Holy  Life. 

3.  The  holy  pure  Element  is  every  where,  and  fubftantial,  generateJ  of  God, 
therein  is  the  Tetnmta  SanSluiy  and  that  is  the  heavenly  Body  of  Chrift,  with  our 
here  a/Turned  ^oul  in  it,  with  the  fuloefs  of  the  Deity  therein. 

4.  Thus  the  regenerated  i'oulputteth  on  the  Body  of  Chrift,  (vii-)  his  Eternal 
Humanity  which  is  ouc  of  the  holy  Element,  and  which  givcth  the  n':w  Body,  Meat 
and  Drink.  The  Father  every  where  from  Eternity  to  Eternity  doth  generate  the 
Son,  and  from  both,  doth  the  Holy  Ghofl:  every  where  proceed. 

J.  The  inward  Element  which  comprifeth  this  World ,  became  Chriil's  Eternal 
Body  :  the  Deity  cfpoufed  it  fcif  thereunto,  and  afteth  the  Heavenly  new  Huma-  • 
rity,  which  is  an  OmniprefcHt  Creature,  fuch  as  captivated  all  Devils.  Tlius  all 
Men  who  earneftly  and  ftedfaftly  draw  near  to  Chrift,  are  in  their  new  Man  in 
Heaven,  who  aftech  their  new  Humanity,  Chrift  hath  taken  this  Pledge  cfu?/w^.j 
our  i'ouls  in  Mary. 

6.  Chrift  began  hisEaptifm  by  ^ohn  his  fore-runner,  who  was  born  before 
Chrift,  fignifying,  that  Water  is  the  caufe  and  beginning  of  the  Life,  and  in  it,  by 
the  Tinfture,  cometh  5'ulphur,  wherein  is  vital  Motion.  And  in  the  Sulphur  and 
Water,  the  Tinfture  after  caufeth  Blood.  1 

7-  In  the  fame  order  is  the  Regeneration,  that  the  5"oulbe  Baptized  in  the  Water 
of  Eternal  Life,  and  then  the  grain  of  Muftard-feed  of  the  Pearl  be  fown,  that  it 
become  a  new  Fruit  in  God. 

8.  Children  ought  to  be  B?ptized,  or  the  Covenant  is  contemned ;  for  though  whjChildfen 
Children  know  not  that  which  is  done  to  them,  yet  it  is  not  in  our  fore- knowing,  mulibeBabti- 
butin  God's,  that  the  Covenant  ftands ,  and  if  thou,  as  the  tree,  be  in  the  Cove-  yg^  ^^-^^  ^fg 
nant,  fo  may  thy  Child  as  the  branch  ;  thy  Faith  is  its  Faith.  Art  thou  a  true  Chri-  outward  and 
ftian.>  Thy  Child,  at  the  kindling  of  its  Life,  pafleth  into  the  Covenant ,  yet  omit  ;„^^^^  ^^ 
not  to  Baptize  ;  for  when  'tis  born  'tis  fevcr'd  from  the  tree ,  and  thou  muft  with  t^^^ 

thy  Faith  and  Prayer  pref&it  it. 

9.  And  becaufe  the  outward  Body  is  in  this  V/orld,therefore  the  outward  Water 
isrequifire,  anB  with  the  inward  Water  of  Eternal  Life,  the  Holy  Ghoft  in  the  Co- 
venant bjptizeih  the  inward  Man. 

10.  Yet  if  after  the  Soul  depart,  the  Virgin  pafleth  into  the  Centre  of  the  Light 
of  Life ,  but  if  it  again  return  is  recciv'd.  And  therefore  was  the  otiier  Teftament 
oftheLord'sBcdy  and  Blood  left,  in  which  the  outward  Man  hath  the  outward 
Elements  of  Brv':k'.d  and  Wine.  The  inward  new  Man  feeds  on  Chrift's  heavenly 
Flefh  and  Blood,  and  the  Soul  feeds  on  the  pure  Deity. 

1 1.  The  unworthy  Receiver  feeds  outwardly  on  the  four  Elements ,  and  in- 
wardly on  the  Wrath  of  God,  having  departed ,  as  did  the  fallen  Angels  out  of 
tjpieLove. 

N  n  t  CHAP. 


^ ,  the  Three  Principles  of  the  Divine  Effence* 


CHAP.  XXIV.    Of  trne  Repentance. 

I,  *Tpo  enter  into  true  Repentance,  the  Mind  with  all  the  Thoughts,  Purpofes 
£     and  Reafon  muft  be  collected  wholly  into  one  wiil,refolution  and  earneft 
defire,  to  forfake  all  Abominations ,  and  fix  the  Soul  in  a  ftcdfaft  Confidence  ia 
God's  Mercy. 

2.  That  which  terrifieth  and  with-holdetharifing  from  the  greatnefs  of  Sin,  is 
ofSathan,  but  every  (though  but  the  leaft)  thought  inclining  the  Will  towards 
God,  and  that  it  would  fain  enter  into  Repentance,  is  not  from  felf ,  but  the  Love 
ofGoddraweth,  his  Spirit  inviteth,  the  noble  Virgin  calleth. 

3.  Ncgleftnot  to  give  the  Lord  a  meeting,  who  will  certainly  give  a  hearty 
welcom.  Come,  Knock,  Pray,  he  knows  the  Language  of  a  hearty  Sigh.  Depart 
not,  prefs  from  Sin ;  fo  doth  the  Kingdom  of  God  prefs  into  thee,  wait  from  day 
today;  the  greater  the  earneftnefs,  the  greater  will  be  the  Jewel- 

4.  But  this  Seed  is  not  inftantly  a  Tree.  The  Devil  would  root  it  up  ,  many 
Storms  rufli  on  it,  every  thing  in  this  World  is  againft  it,  fometimes  Sins  cover  it, 
Confcience  upbraids  the  Traveller,  even  God's  Children  themfelves  rufh  on  him, 
he  fometimes  doth  what  he  reproves  in  others,  even  againft  his  own  Light ,  and 
Purpofes. 

f .  When  it  is  thus ,  the  Tree  of  Pearl  is  hidden ;  for  not  being  fowen  in  the 
outward  Man,  which  is  not  worthy  of  it,  but  is  Sathan's  Seat,  that  doth  what  th€ 
Soul  oppofeth.  It  is  fometimes  done  by  the  Spirit  of  the  Stars  in  Man.  So  that  a 
Chriflian  is  not  known  to  himfelf,  how  much  lefs  to  others,  and  is  often  wounded 
in  the  ftrife  ;  for  the  Field  in  which  the  new  Man  grows,  is  barren,  harfh,  cold, 
four  and  bitter,  but  the  new  Man  arm'd  by  the  fliarp  Sword  of  Chrift's  Death,  is 
Conqneror ,  growing  as  the  Herb  or  Flower  out  of  the  Earth ,  by  the  picafant 
Sunfhine. 


CHAP.  XXV.  Of  the  Dying,  Death  ,  RefHrreSiion ,  jifcenfton  of 
Chrifi ,  and  his  fitting  on  the  right  Hand  of  God  his  Father,  j4lfo 
our  Miferyy  and  the  Divine  Tower  of  his  Love. 

I.  'TT'H  E  outward  Man  and  its  Anions,  Thoughts,  and  Intents,  are  Inftruments 
J     of  the  Spirit  of  the  great  World,  which  after  Corrupt. 

2.  None  therefore  fliouldfcorn  another,  having  our  feveral  Compofitions,  Ha- 
bits and  Mutations  accord i..g  to  our  ConftsUacions  and  Influences,  which  are  not 
wholly  rooted  out  till  Diflblution ;  though  Regeneration  oppofe  the  falfhood  of 
the  outward  corruptible  Man. 

3.  But  the  outward  Man's  not  doing  what  it  would,  is  notfromits  Wifdomjbut 
the  Heavens  Contra  conjunftions- 

4.  But  if  it  b;  re^rain'd  from  Sin,  that  is  not  by  the  Afiral  Afpeds,  but  by  the 
Regeneration,  whofe  ftrife  cannot  yet  fwallow  up  the  earthy,  but  the  fire  is  fomcr 
times  blown  up  again. 

y.  So  great  is  our  Mifery !  Let  none  be  fecure  j  for  fometimes  the  whole  Man 
running  to  Evil,  lofeth  the  Pearl. 

6.  The  Soul  is  bound  with  two  Chains,  the  one  is  the  root  of  its  original  Poifon 
ind  AngcTj  remediable  i^nly  by  him  wk9  is  Love  it  felf  5  the  other,  that  of  the 

"'"'     "     ~^      Flcfla 


the  three  Principles  of  the  Divine  Efence.  285 

Flefh  and  Blood  and  Region  of  the  Stars  j  therefore  God  afTumed  a  Human  Soul 
from  ours,  and  a  new  heavenly  Body  like  to  our  glorious  Body  before  the  FalKand 
not  only  to  death  the  Soul  with  it^  but  really  Unite  it  in  the  EfTcnccs,  and  fo  be- 
came a  Creature  in  all  the  three  Principles.  And  by  feparating  the  third.  pafTed 
thence  by  Death  as  a  flower  out  of  the  Earth,  captivating  Death  by  treading  on 
che  Head  of  It  in  the  new  Body. 

7.  So  by  kindling  the  Love  in  the  Soul  captivateth  the  Devil  in  the  Eternal  Prifon 
of  Anger,  for  in  the  Light  is  the  Holy  Trinity ,  which  the  Devil  neither  can  nor 
dare  behold,  fo  faith  Paul,  O  Veith  rthere  U  tkj  sting  ?  0  Hell  where  is  thy  ViSiorj  ? 

8.  Thecaufes  why  Chriftmuft  not  only  die,  but  in  fo  many  forts  fuffer,  areas  (v.  17J 
follow.    Man's  Fall  made  all  the  Eflenccs  of  the  firfl:  four  Forms  predominant  i 

fo  that  had  not  the  Eternal  Word  given  it  fclf  into  the  Centre  of  the  fifth  Form, 
opening  another  Centre  of  Love,  the  Soul  in  this  Body ,  had  been  captive  in  an 
Ecernal  Prifon. 

9.  And  when  in  Jefus  Chrift  the  fourth  Form  came  to  be  broken,  all  the  Forms  f^,  22^) 
ftirred  and  environ'd  him,  and  in  him,  us ,  with  Death  ,  which  made  the  bloody 
Sweat,  and  the  outward  Man  cry,  Fxther^  if  it  be  poffible^  Lt  thU  Cup  pufsfrom  me. 

10.  And  as  Adim  by  g'^ing  outof  thefif:h  Form,v/^.the  Angelical  into  the  fourth 
became  the  fcom  of  the  Devils  3  fo  the  Pharifees  who  lived  in  the  Spirit  of  this 
World  muft  have  their  p'eafurc  on  Chrifl,  for  a  terrible  Example.  That  what  we 
fill  our  Souls  with,  becomes  a  fubftancc  in  the  figure ,  and  muft  come  under  the 
Judgment  of  God. 

11.  And  as  A  Jan  would  in  his  Pride  belike  God  and  wear  this  Worlds  Crown, 
Chrift  muf^  in  this  World  be  crown'd  with  Thorns,  as  a  falfe  King  of  or  in  it. 

12.  And  as  a'tir  Adam's  entring  into  the  Spirit  of  this  World,  he  had  a  Rib  bro- 
ken from  hJs  Side,  for  a  Wife  3  fo  did  Blood  by  fcourgingflow  from  Chrift's  Body, 
and  his  blefled  5'idc  pierced  and  opened. 

1 3.  And  as  Adam  departed  outof  the  Eternal  Day  into  the  Eternal  Night :  fo  was 
Chrift  bound  in  the  dark  Night,  and  carried  tefore  the  angry  Murtherers- 

1 4.  And  as  Adam  chang'd  his  Angelical  for  this  grois  Body  j  fo  was  Chrift  loaded 
with  the  heavy  wooden  Crofs. 

15.  And  as  upon  Adam's  Difobedience  the  fierce  wrathful  Eflences  pierced  him  j 
fo  muft  Chrift  be  pierced  in  his  Hands  &  Feet  by  (harp  Nails,  fixing  him  to  his  Crofs. 

16.  And  as  when  ^i^^m'sSoul  en. red  the  fourth  Form,the  Crofs- birth  was  ftirred: 
fo  hath  the  Man  on  his  Brain  the  one  half  of  the  Crofs,and  the  Woman  the  other. 

17.  And  as  Adam  then  hu'-g  between  the  Kingdom  of  Hell  and  this  World :  fo 
did  Chrift  between  the  two  MalefaftorSi  the  one  whereof  was  forgiven,  entring 
with  Chrift  into  Paradife. 

18.  The  great  Secret.  The  love  of  God  or  the  fecond  Prindple  became  Man 
taking  the  Human  Scul,  which  was  out  of  the  firft,  (viiJ  the^nger ,  and  Body 
out  of  the  third,  (vixO  the  Out- birth  ;  fo  there  hung  on  the  Crofs  all  the  three 
Prinafles  then  commending  his  Spirit  to  his  Either, he  bowed  the  headanddeparted. 

19.  His  Father  is  all  the  Kingdom,  Power  and  Glory.  So  the  Love  is  his  Heart 
and  Light.  His  Anger  is  his  ftrength  and  darknefs,  the  Father  took  the  5'oul  into 
the  Trinity,  and  in  the  5'oul  the  loft  Paradife  fpr ung  up. 

20.  And  by  the  rifirg  of  another  S'un  in  Death,  (i-/^.)  in  the  Father's  Anger,  the 
outward  Sun  (which  was  generated  out  of  the  pure  Element,  the  Body  of  Chrift,), 
loft  its  Light. 

21.  And  at  the  Holy  Lifes  going  into  Death  the  Rocks  rent.  And  thofe  who  had 
put  their  truft  in  the  Mejfiah,  as  Patriarchs:  Prophets,  ciTc  when  Chrift's  Mortal 
had  put  on  Immortality,  got  their  new  Bodies  out  of  Chrift's  Holy  Body  and 
Vertuc. 

it.  Of 


2  §4  ^^  tkee  principles  of  the  Di'vine  Ejfencel 

22.  Of  Chrifis  refi  in  the  Guve.  That  the  Soul  of  Chrift  leaving  his  Body  in  ths 
Grave,  dcfccnded  into  Kell;  a  great  way  off,  and  there  chaine.uhe  Devils,  is  no- 
thing lb  :  For  all  the  three  Principles  hung  on  the  oofs  j  why  not  alio  rei'^ed  in  the 
Grave  with  the  Body  forty  Hours  ?  for  the  Heavenly  Body  was  not  Dead,  but  the 
Earthy  only.  His  Soul  came  with  the  Light  into  the  Anger,  caufing  i'aradife  to 
revive,  which  made  the  Devils  tremble,  and  captivated  them,  tor  the  Light  is  their 
terror  and  fhame. 

sj.  Ofchrili'sRefurreSiior.  There  was  no  need  of  rolling  away  the  .ytone,  fav; 
to  ftrengthen  the  weak  Faith  of  his  Difciples,  for  he  comprehended  all  things* 

24.  He  appeared  a  Creature  in  our  Human  Dimenfions,  yet  the  f'ulneis  of  the 
Deity  was  in  him,  and  his  Body  is  the  whole  Princely  Throne  of  the  whole  Prin- 
ciple, without  end  or  limit. 

2  r.  As  our  inward  Body  is  unlimited  in  the  Rerurre(^ion  in  the  Sody  of  Chrift, 
yet  vifibie  and  palpable  in  Heavenly  Flefh  and  Blood,  andfo  can  in  the  Heavenly 
Figure  be  great  or  little  without  hurt  or  want  5  there  being  no  need  of  compreirine 
the  Parts  of  that  Body. 

1 6.  Vain  is  the  Contention  about  the  Sacrament,for  Chrift's  Heavenly  Flcfli  and 
Blood  is  really  received  by  the  Faithful,  and  it  is  as  great  as  Heaven. 

27.  1  he  Forty  days  before  his  Afccnfion,  of  the  Frofci  or  Tryal,  was  fuch  a  life 
as  Adam  fliould  have  liv'd,  having  all  the  Principles  except  the  four  llemenrary 
ones :  He  Ihew'd  himfelf  without  outward  Glory,  did  eat,  yet  all  Heavenly  and 
Paradifical  in  the  Mouth,  not  into  the  Body,  and  entred  the  Doors  being  fliut. 

2  8.  So  Giould  Mam  have  liv'd  in  and  above  the  World,  above  the  Star5  and  Ele- 
ments in  Meekneis  and  Divine  Love,  without  Death  and  Frailty. 

29.  To  this  ftate  we  make  feme  approaches,  when  in  Obedience  to  Chrift's  Laws 
we  do  Good  for  Evil,  and  overcome  the  World  by  being  Dead  to  it. 

30.  OfChrijVs  Ajcenfion.  Chrift  afcended  in  fight  of  many  to  iliew  he  is  our 
Brother.  Will  you  ask,  whither  afcended  he  ?  Into  his  Throne,  the  right  Hand  of 
God,  (that  is)  where  Love  quenchcth  Anger  and  generateth  Paradife  in  the  whole 
Father. 

31.  But  the  place  jof  this  World,  according  to  the  Heavenly  Principle,  is  the 
Throne  and  Body  of  Chrifl,  alfo  all  the  third  Principle  is  his.  ^ 

3  2.  And  the  Devil  who  dwelleth  in  the  place  of  this  World  in  thefirft  Principle  is 
our  Chrift  s  Captive ;  for  the  Father  is  the  band  of  Eternity,  but  his  Love  (in  the 
Body  of  Chrift  j  holdeth  the  Anger,  together  with  all  Devils  Eternal  Prifoners :  as 
Darknefs  ftands  (hut  up  before  the  Eternal  Day. 


CHAP.  XXVI.    Temecoft,    The fendingof  the  Holy  Ghfi. 

3.  {~\^  the  feventh  Day  after  Mofes  afcended  the  Mount,  was  he  call'd,  and  tho 
V-/  Lord  frake  with  him.  And  Chrift  when  he  was  afcended  into  his  Throne, 
was  on  the  ninth  Day  glorify'd,  and  the  Holy  Ghoft  went  forth  from  the  C  entre 
of  the  Trinity,  into  the  whole  Holy  Element,  alfo  opened  the  Doors  of  the  great 
Wonder£> 

2.  So^thatthcApoftlcsfpake  with  the  Languages  of  all  Nations,  for  the  Holy 
Ghoft  went  out  of  all  Eflences,  and  filled  the  EiTencesof  all  Men  who  had  but  an 
earneft  defire  to  it. 

3  •  And  the  hard  palpable  Body  of  Chrift  was  received  into  the  Holy  Ternary  ,on- 
ly  the  fource  of  this  World  was  deftroy 'd  in  Death.  And  though  he  be  fwallov. 'd 
up  as  to  our  fight  and  apprehenfion,  yet  fhall  he  come  again  at  the  laft  Judgment 
Cay,  and  manifeft  himfelf  in  that  fame  very  Body  to  good  and  bad.  CHAP. 


the  three  Principles  oftheDhine  "Effence: 


2SJ 


CHAR  XXVII.    Of  th  Lafi  Jttdgmem.  . 

1.  \  T  the  tirre  before  the  Fire  of  Nature  caufeth  every  thing  to  diflblve,  melc 
Jr^  and  pafs  into  its  y^ther,  cometh  the  Judge  of  the  Living  and  Dead,  and 
with  him  the  Angelical  World-  Then  all  not  comprehended  in  the  Body  of  Chrift 
fhall  howl ,  tremble,  yell ,  roar,  blafpheme,  gnaw.their  Tongues,  and  would 
hide  themfelves  in  Holes  and  Caves  from  the  Terror  of  the  Lord.  They  Curfe  the 
Heavens,  ConMlationsand  Stars  that  inclined  and  drew  them  to  Evil,  they  Curfe 
the  Earth  that  bare  them,  and  buried  them  not  fooner:  Ihey  Curfe  their  Parents 
that  brought  !.  ..n  up,  and  had  not  ft  rangled  them.  They  Curfe  their  Priefts  that 
flattered  and  milled  them ;  Tl.-ey  Curfe  their  Superiors,  whofe  Cruelty  and  Evil 
Example  influenced  them^  They  Curfe  their  ungodly  Aflbciates  that  accompanied 
them.  The  Tears  of  thofe  they  had  opprefTed ,  like  fiery  Serpents  fling  them. 
Their  abufcd  Authority,  Wealth  and  Might,  ftand  in  thcTindlurC;  in  the  Subltance 
of  Eternity. 

2.  The  Devils  alfo  ftand  trembling,  they  fee  how  every  Fire  burneth  in  its  own 
life,  in  themfelves  they  feel  the  Hellifh  Fire,  in  the  fierce  Wrath. 

3.  The  Angelical  World  in  the  Light,  Luftrc  and  Brightnef^i  is  as  the  Sun  in  Tri- 
umphant Hallelujahs. 

4.  The  Angelical  Qiure  of  Holy  Men,  ftand  there  before  the  Eyes  of  them  that 
Murther'djOppreft  and  Reproacht  them  for  the  Truths  fakCjWhofe  Guilt  like  Moun- 
tains of  Lead,  holds  them  down,  and  Speechle(s. 

$.  And  then  the  King  calls  and  enthrones  all  his  Members.  And  pronounceth 
that  formidable  and  irrevocable  Sentence  on  the  Wicked,  that  ihey  depart  from 
him,  (3'c. 

6.  At  the  Moment  of  Departing  pafs  away  the  Heavens,  Sun,  Moon,Stars,  Earth 
and  Elements,  and  time  fhall  be  no  more. 

7.  Nor  can  the  Holy  Principle  touch  the  other  any  more  to  Eternity ;  nor  con- 
ceive a  Thought  of  the  other.  The  Parents  of  their  wicked  Offspring,  or  Chil- 
dren of  their  wicked  Parents  or  Relations,  but  Eternal  Joy  fills,  furrounds,  and- 
Crowns  them. 

See  more  in  the  Anfwcr  of  the  30th  of  the  40  Qucftions* 


A  N 


285 


APPENDIX, 

O  R    T  H  E 

dj?eef  olD  ILift  in  0im. 


I.  The  Life  of  the  Spirit  of  this  World, 

II.  Of  the  Life  of  the  Originality  of  all  EJfences* 

III.  Of  the  Regeneration  and  Paradifical  Life. 

I.  "O  Y  the  Ternarm  SavStui  in  the  Aurora,  and  the  three  Principles,  is  not  meant 

X3  Holy  Earth,  but  the  Holy  Body  out  of  the  Vertue  of  the  Trinity,  and  pro- 
perly of  the  Gate  of  God  the  Father,  whence  all  things  proceed,  as  of  one  only 
fubftance. 

t.  For  in  the  Creation  proceeds  from  one  only  Fountain,  good  and  evil,  life 
and  death,  joy  and  forrow,  love  and  hate  appearing  in  all  things,  cfpccially  in 
Man. 

g.  So  find  we  the  Threefold  Life  in  Man  in  the  Gate  of  God  the  Father.  See  we 
alfo,  how  joyis  turn'd  into  forrow,  and  again  joy  return'd,  and  by  the  prevalence 
of  either  a  fubftance  is  made  according  to  which  the  Mind  commanding  the 
Thoughts,  and  coUeifling  them  fets  the  Hands,  Miuth,  Feet,  <^c.  to  obey  what 
the  Mind  willeth,  and  though  all  the  forms  of  Nacure  are  in  Man,  yet  that  which 
is  predominant  caufech  all  other  to  lye  as  if  dead,  and  become  as  a  nothing. 

4.  There  are  (efpecially)  three  forms  in  the  Mnd,  all  fuperior  to  the  outward, 
for  the  Mind  is  anxioufly  defirous,  and  can  fee,  feel,  fineil,  ta^e  and  hear  what 
the  outward  Senles  know  not. 

S  ■  And  if  the  Divine  form  be  Paramount  it  is  in  God,  and  the  other  two  are  as 
half  dead- 

6.  But  the  Mind  can  raife  the  Spirit  of  this  World,  of  Covetoufnefs,  Pride,  (^c. 
which  inftantly  openeth  the  firft  form  out  of  the  Eternal  Indiflbluble  Band,  in 
falQiood,  envy,  malice,  &c.  To  whom  therefore  you  yield  your  felves  Servants, 
his  you  are,  whether  of  Sin  or  Righteoufnefs. 

7.  This  Life  is  the  fowing  and  growing  time,  and  in  the  time  of  this  Ele- 
mentary Life  the  mind  may  open,  which  of  the  three  Principles  it  will,  but  at 
the  difTolution  of  the  Body  the  Mind  ftandeth  in  one  only  Principle,  having  loft 
the  Key  of  the  other  two ;  for  when  the  ftalk  is  cut  it  is  no  longer  a  Plant,  but  a 
Fruit,  and  can  ftand  no  longer,  nor  open  no  other  Principle,  but  be  Eternally  in 
that  which  he  here  kindled.  8 .  But 


?  But  if  God  hath  regenerated  us,  to  enter  through  the  Death  0fChri<^  into 
his  Life,  then  hath  our  /^«.««./,  whoabafed  himfelf  to  enter  into  our  Samtv 
exaited  us,  to  cnterinto  the  Holy  FIcfli  and  Image  AJam  loft,  which  is  ^uf of 
the  pure  Element.    And  then  the  Trinity  workech  reallv  in  n^  -mS  ,,.  a    J 

ne.p  tneearneR  wrelticr,  and  fo  foweth  himfe  f,  as  a  Grain  of  Muftard-feed  or 

Zl^nZT.  "'^  ?'''"?r'  '^'^  '^'^'^  ^0"is  cameftnefs  be  great,  the  earneft! 
neis  in  the  Regenerator  IS  alfo  great  '- 6'«-'i^>  <-uc  c«rncK- 

I?.  Eternal  Life  is  in  a  Twofold  Sourrp     PtVft  t»,o«.  «.f  ..u    A^  •  •    .. 
the  fiercenefs  according  to  which  G^'cdS  hiSfelf'^'conlm' ng^^"'^?A  ^ 
Principle  we  muft  have,  orclfc  we  fhould  not  be  alive     ye?^f^we^ '/",,** 
without  generating  the  Love  and  Humility,  our  abode  is  in  Pri7r>  ^  'V^!?» 
Envy  and  Anguifli  as  the  Devils.  "^^'  Covctoufncfs, 


0  o  THE 


iH 


THE 

Third  book 

O  F 

Jacob  Behmen, 

CALLED    THE 


CHAP.  L  Offhe  Root,  Beginning  and  Forms  of  Life. 

1.  QEeing  there  is  in  us  an  incorruptible  Life  wherein  is  a  Principle  capable  of  the 
O  higheft  good,  yet  by  its  Original  is  alfo  in  danger  of  Eternal  Perdition  and 
Mifery*  andthathereweareftrangers  porting  away,  how  neceflary  is  ittofearch 
whence  allthefe  originate  ?  And  this  may  be  by  going  up  the  Stream  to  the  Foun- 
tain. 

a.  The  outward  Elementary  Life  is  a  Living  Heat  or  Adive  Fire,  enlivening 
the  Body  and  fuflained  by  the  Body,  the  Body  by  the  Food,  the  Food  by  the  Earth; 
the  Earth  by  the  Water,  and  the  other  Elements,  the  Elements  by  the  Fire  of  the 
Conftellations,  their  Fire  inkindled  by  the  Sun  caufing  a  Boiling  in  all.    So  ftould 
that  firft  outward  caufe  ceafethe  fude  or  rectbing,and  Generation  of  alljalfo  of  Mc- 
talSjFruitSj^iT'f.  would  ceafe  as  the  Food  failing  the  Body,  and  its  Life  extinguiflieth.' 
3.  Now  this  perifliing  Life  hungering  after  a  higher  Life  ihews  there  is  fuch, 
and  that  is  the  Eternal  Life  of  the  Soul.     As  is  faid  in  Mofes^  God  breathed  into 
Man  the  Breath  of  Life,  and  Man  became  a  Living  Soul.    The  Soul  is  alio  an  ever 
induringFire,  andmuft  have  Food,  which  it  prelTcth  after,  from  ivs  original, 
which  is  the  Eternal  Band,  the  Forms  of  the  Eternal  Narure,  the  Property  of  the 
Father,  but  that  Band  of  thofe  Forms  isof  itfelf  as  a  dry  BreaR,  whence  it  is  chat 
the  Soul  would  have  the  Food  in  its  own  power,  but  that  aUb  is  asimpnfllble  as 
for  the  Eternal  Nature  to  have  the  Light  in  its  own  power,  wl  ich  earn  ;>t  be;  for 
the  Love  fliining  in  it  (or  into  it)  rcmaineth  Lord  therein*  becaufe  the  Eternal 
Nature  doth  not  comprehend  it,  but  rejoiceth  in  the  Light  which  is  another  Prin- 
ciple, which  when  it  is  received  into  the  Soul  it  is  a  new  B'rth  inge,ierated  in  the 
Soul,  and  thisisdoneastruely  as  the  Sou^  jvkc  a  Branch  is  cgme  from  the  Tree  of 
thp  imjnediate  Parent, 

4.  ArJ 


77}e  threefold  Life  of  Man,  2  S9 

4.  And  becaufe^irfw  fell  into  the  Aftral  Kingdom,  and  durEleftwntaryBody 
is  infcftcd  therewith,  asforr.etimcstheBody  iswiththePefti.'ence,  it  was  out  of 
the  power  ot  the  Soul  to  enter  into  the  Divine  Principle  5  therefore  of  meer  Infi- 
nite Grace  did  the  Love  the  Son  of  God  take  our  Humane  Soul,  and  brought  it  into 
the  holy  Life,  that  we  might  every  one  by  or  for  our  particular  fclves  preis  with 
our  Soul  in  the  Life  of  Chrift  into  the  new  Regeneration  in  the  Spirit  of  Chrift. 
No  Meritorious  Works  on  the  one  hand,  or  lifelefs  feigned  words  of  believing 
on  the  other  avail  at  all,  butonlyaftedfafteameft  refolution  in  the  new  Created 
Will,  bearing  theCrofs,  killing  the  old  Will,  and  arifmg  in  the  Life  of  Chrift 
bringcth  the  Glory,  Food  and  ParadifeoftheSoul;  elfe  the  Soul  remains  in  the 
four  Anguifhes  or  Forms  of  the  Eternal  Band  forever,  wherein  ftands  the  Eter- 
nal Wrath  acd  Hell  Fire  for  ever.  And  thus  fee  we  the  Original  in  the  firft  Prin- 
ciple, and  the  Divine  Light  making  the  fecond  Principle  •■>  why  then  fliould  not 
the  Man  to  whom  this  Knowledge  is  gracioufly  given  fpeakof  this  as  his  Native 
Countrey  not  as  of  things  afar  off,  but  that  wherein  he  ftandeth,  and  himfelf  real- 
ly is,  and  not  to  be  learnt  of  another  Man  (as  is  barely  an  Hiftory)  unlefs  him- 
felf  enter  into  the  new  Birth  in  the  Life  of  Chrift,  that  the  Divine  Light  may  Ihine 
in  him. 

f.  The  Root  whence  is  inkindled  the  Vital  Fire  confifts  of  two  Forms  only,  the 
four  which  is  t  ftrong  {hutting  up,  and  the  bitter  fting  is  an  opener,  and  thofe  are 
what  the  Eternal  Will  in  the  defiling  attrafteth,  and  is  the  wills  fomething  and 
darknels.  Thcnthefting  of  the  bittemefs  would  get  loofe,  which  the  foumefs 
captivateth  with  ftrife,  tho'  like  a  woe  is  yet  no  pain,  for  they  are  immaterial 
forms  of  Nature  in  the  Eternal  Will,  and  this  contrary  commixture  is  as  a  con- 
fufion  of  Eternal  Mobility,  andcaufe  of  the  Multiplicity  of  EflciKes,  and  are  effici- 
ently the  Eternal  Effenccs  and  Eternal  Band. 

6.  The  vaft  infinite  fpace  defirethnarrownefs  or  comprehenfion  wherein  toma- 
nifeft  it  fclf  5  asa  Map  doth  in  a  few  Inches  a  huge  Territory,  a  fliort  Speech  or 
Scene  Abridge  a  large  Hiftory,  a  Minute  Model  Epitomize  the  Terreftrial  and  Ce- 
leflial  Orbs.  And  as  all  pourtraying  Figures  have  fliadows  as  foils  to  fet  off  the 
reft,  fo  in  the  contradlion  of  matter  to  manifeft  Infinity  muft  be  Darknefs,  that 
one  contrary  may  illuftrate  the  other.  Nor  is  the  vaft  infinite  fpace  a  Creator,  but 
aGenitnx,  and  the  Word  in,  with,  and  of  the  Father,  the  Generator  as  the 
Territory  makes  not  of  it  felf  the  Map,  alfo  the  words  owe  themfelves  to  the 
fpeaker  or  fpeaking  word . 

7.  Nor  is  the  word  departed,  nor  doth  the  Son  depart  from  the  Father,  but  is 
infeparable ;  as  the  Light  of  a  Candle  abideth  with  the  Candle,  as  faith  the  Son, 
/  nm  not  done,  but  the  Father  is  with  me ;  in  the  Father  is  a  Centre,  in  the  Son  is  a 
Centre,  two  Principles  not  divifible  but  infeparable.  Thus  the  fecond  Will  open- 
ing the  Principle  of  Light  is  amiable,  pure  and  mild,  alfo  Omnipotent  to  Create 
all  things  breaking  and  (hining  out  of  the  Eternal  Effcnces,  yet  not  comprehended 
by  tiiemjbut  dwelling  in  it  felf. 


C  H  A  p.  II.  Of  the  BegHH  Life,  the  Primiples,  and  Forms,  and 
fall. 

I.  'T^HE  ftirring  in  every  Life  whether  Senfitive  or  Vegetative  muft  not  be  a 

X     ftrangeor  Heterogene  Power,  for  fuch  would  blow  it  out  rather  than 

help  it,  but  it  muft  be  the  Creatures  own  Spirit  proceeding  in  the  Genitrix  to  be  a 

Centre  and  Circle  alfo  of  Life.    None  (hould  truft  their  Souls  with  the  Men  whofe 

Oo  2  Home 


ISO  .  The  rhreefold  Life  of  Man. 

Home  is  here,  for  the  Soul  fiands  in  the  Original  of  the  ElTence  of  all  E/Tences  in 
t^T?'?^'^  °^^^*  ^f*^'""'^^  ^^"^'  *~° '"  ^^^  "'^^  Birfh  may  be  feen  the  dark  and  ho- 
Jy  V,  orlds  as  that  whereout  the  new  Man  is  Born :  Even  as  the  Word  in  the  Father 
and  the  Spn-it  u  hich  goeth  forth  from  the  power  is  the  life  of  the  Deity.  The  E 
tcrnal  Will  is  the  Creator,  and  the  Father  is  the  Being  of  the  Will,  and  the  -EiTenf « 
caufed  by  the  Will.  There  are  two  Wilis  caufing  two  Principles  in  one  Beinr 
but  thefirfl  is  not  called  God  but  Nature  or  Effence,  thefecond  Will  is  thcbeeinl 
ning  and  end,  making  Nature  or  Eflence  manifcft.  ^ 

2   The  firft  Will  being  an  Eternal  defire  to  Generate  the  Word  can  be  called 
only  the  definng  m  the  Will,  which  with  a  firong  eagcrnefs  contra<fleth  nar- 
rownels  to  be  the  manifelter  of  widenefs,  which atrradion  is  thicker  than  the  Will 
«^f,aVu",.^arkneis,  and  m  the  Egrcfs  of  the  definng  are  the  EJcnces,  vh,  ^Rinl 
ot  lenfibihty  which  the  definng  cannot  endure,  therefore  rageth  lb  much  che  more 
into  iuch  Enmity  as  IS  betwixt  Heat  and  Cold,  anJ  this  Impetuofity  caufeth  Mo- 
bility, Terror  and  Anguifh,  moving  upwards  where  being  retrained  it  flirs  Cir 
cular,  whence  come  Multiplicity,  and  tho' without  feeling,  being  meer  Spirit  and 
Forms  ot  Nature,  yet  lo  terribly  raving  that  it  buildeth  and  deftroyeth  as  Life  and 
Death,  and  here  is  the  Sulphur,  Mercury  and  Salt  of  high-knowing  ancient  Phi 
lolophers. 

3.  Two  Forms,  fliarp,  cold  and  bitter  flinging  make  the  Wheel  of  the  EfTences 
which  two  are  m  terrible  Anguiftesuithout  the  other  Forms  generated  out  of 
them  J  for  the  Iharp  fourncls  is  like  hard  Stones,  and  the  fling  of  the  attradine 
breakech  them   which  is  nghtly.  called  Phar,  which  would  hold  the  Will  in  thl 
Darkneis  which  cannot  be  captivated  being  incomprehenfible,  and  is  the  flafla  of 
a  n.  "^;    And  the  bitter  fling  difllpateth  the  darkneis  of  the  Aflringency,  as  the 
flalh  arifeth  from  a  flroke  on  a  (harp  Flint,  the  bitter  fling  extreamly  fharpeneth 
It  felf  confuming  the  darknefs  j  even  fo  the  Fathers  fharpnefs  is  a  confuming  Fire 
being  the  hberty  which  is  free  from  Nature  as  much  as  the  Mind  is  above  the  Sence*' 
and  whenthefournefs  hath  captivated  the  liberty,  the  fourth  form  is  generated 
and  the  crack  of  the  flafli  is  the  third  Form  making  the  four  Anguifli  or  Bnmflone 
Spint ;  For  if  the  fournefs  lliarpeneth  extremely  it  is  the  proper  limit  of  Eternal 
Death,  the  Brimftone  Spmt  is  the  Soul  of  the  four  Forms,  having  the  Fire  in  it 
andwould  enkindle  Nature,  and  fly  above  it  in  a.  horrible  power,  as  may  be  con-' 
ndered  m  the  Devils.  ^vwu 

4-  Sul  in  Sulphur  is  the  Soul,  in  an  Herb  it  is  the  Oyl  not  originating  in  the 

ETk  Iv  f  o"'  ''•''?■  but  ''^"/'■^"^^f^'^r^^efl^^'  even  as  all  the  four  Forms 
m  this  third  Principle  are  by  the  Suns  vcrtue  in  a  great  degree  moderated  and 

made  amiable  3  in  hke  manner  doth  the  fecondPrindple  enlighten  the  Centre  of 
the  four  Forms  in  the  Holy  Angels,  making  them  lovely  and  pleafant.  Mercurius 
compnzeth  all  the  four  Forms,  and  Sal  isthegreateft  in  corporeal  things  •  The 
four  Forms  are  the  caufe  of  all  things  making  the  Wheel  of  the  ElTences,  and 
every  Elknce  which  are  themfelves  innumerable  is  again  a  Centre  ;  fo  that  the 
power  cfGoi  IS  unfearchable. 

r.  The  Fall  of  the  Devils  was  their  excinguifhingin  themfelves  the  Light  of  the 
Heart  ct  God  wherefore  they  are  fhut  up  in  the  anxious  four  Forms.  Man  fell 
.trom  that  Light  alfo  into  that  of  this  World  :  Who  if  he  entei-s  not  again  into  the 
DghtofGod,  when  this  Body  bieakcth,  he  is  in  the  lirfl  B,rth  of  Life  uith  the 
Devils ;  yet  Doth  would  chmb  up  above  Heaven,  but  cannot  feel  or  fee  that  Prin- 
ciple, like  as  we  Men  with  our  outward  Eyes  cannot  fee  God  who  is  alwavs  pre^ 
lent,  nor  the  Angels  uho  are  very  often  with  us,  except  we  put  our  carnefl  Will 
mro  God,  then  weiteand  feel  him  with  the  Mind.  So  aifo  if  ue  go  with  our 
Wijl  into  wickednefs  we  receive  ihe  Hellilh  Principle,  and  the  Devil  takes-  fsfl 

hol4 


the  threefold  Life  of  Man.  2  p  i 

hold  of  our  Heart;  Whereof  the  Soul  is  fo  fenfible,  that  often  in  defpcration  they 
dcftroy  themfclves  by  the  Sword,  Ropes  or  Wacer. 

6.  Tho' the  Hellifti  Creatures  have  but  four  Forms  manifeft  to  them,  yet  can 
they  turn  themfelvts  into  all  Forms  as  infinitely  as  Mens  thoughts,  except  the  holy 
Forms.  The  Fire  is  their  right  Life,  and  the  four  Aftringency  cf  the  darkncfs 
their  right  Food. 

7»  The  firft  Eternal  Will  is  the  Father,  and  Eternally  gencratcth  the  Word  his 
Son,  who  is  the  Heart  of  the  firft  Will,  having  in  him  the  vcrtue  and  power  of 
the  firft  Will,  and  afeveral  Centre  in  it  felf:  The  Father  exprelfeth  all  things  by 
the  Son,  and  whatever  is  expreflfedby  the  Spirit  and  Power  of  the  Father  in  the 
word  is  in  a  Spiritual  manner,  for  what  is  formed  out  of  the  Eternal  is,  Spirit  and 
Eternal,  as  Angels  and  v^'ouls  of  Men  are.  And  tho*  the  four  Forms  keep  their 
own  Centre,  yet  out  of  themcomcth  the  Light,  and  in  the  Light  the  Love  which 
fhineth  in  the  darkncfs,  but  the  darknefs  comprehenc^eth  it  not.  The  Father  is 
"in  himfelf  the  light,  clear,  bright  Eternity,  yet  without  a  Name,  for  if  the  Eter- 
nal Liberty  did  not  generate  there  would  be  no  Father,  but  feeing  he  doth  gene- 
rate the  Band  of  Nature  he  manifefteth himfelf  therewith  with  his  fiery  fliarpnefs, 
an  argry  Zealous  or  Jealous  God  and  Confumir^g  Fire,  out  of  which  prefldth  forth 
the  Meeknefs  as  afprout  out  of  Death  turning  Enmity  into  Love. 


CHAP.  III.  Is  concerning  the  Sixth  and  Seventh  Forms* 

I.  in  H  E  generating  of  the  Love  is  in  the  fixth  Form,  v/^.  Mercury  the  found,' 
X  Tone  or  Song,  as  alfo  the  five  Senfes.  The  Son  of  God  is  rightly  the 
Flame  of  Love  who  created  the  Angelical  World  out  of  himfelf,  whence  goeth  out 
the  Virgin  of  the  Eternal  Wifdom  ofGcd,  by  which  God  created  this  World  out 
of  the  firft  Principle,  and  that  which  goeth  forth  with  or  out  of  the  Love  is  the 
Holy  Spirit  of  the  Word,  this  together  is  the  Trinity  in  Unity.  But  as  in  the 
wrath  there  is  a  ftriving  contrary  Will,here  is  an  Embracing. 

2 .  The  foumefs  retaineth  its  ftrength  in  the  Iharpnefs  of  Love,  but  it  is  very 
foft,  and  the  fixth  Form  makes  Voices,  Tunes  and  Sounds,  fo  that  the  Eflences 
hear  one  another,  and  in  the  Affimilation  tafte  one  another,  in  the  breaking 
through  of  their  Power  feel  one  another,  in  the  defirous  Lovefmell  one  another, 
and  in  the  Light  fee  one  another.  Thefix  Forms  are  the  fix  Seals  of  God,  whac 
inthedarkCentreisapoyfonousWoeand  Anguifli,  is  in  this  the  exalted  Joy  and 
Triumph,  a  fatiating  of  the  firft  Will  which  is  call'd  Father  j  for  the  Son  is  the 
Word,  theBrightnefs,  the  Power,  the  Love,  the  Life,  the  Wonder  of  God,  he  is 
the  EiTence  which  manifcfteth  every  Eflence. 

Concerning  the  feventh  Form  of  the  Eternal  Nature.  The  revealed  Gate  of 
the  EfTcnce  of  all  Eflences. 

3.  The  time  of  this  World  from  the  beginning  to  the  end  is  the  feventh  Form 
or  Seal  of  the  Eternal  Nature,  wherein  the  fix  Seals  difclofe  themfelvcs.  And  na- 
tural Wifdom  inftcad  of  finding  the  Heart  of  God  by  humble  rcfignation,  hath 
found  the  Wonders  of  this  World  by  Thunders,  Voices  ard  Strife ;  for  when  afr 
ter  the  A  poftles  times  Men  left  Love  and  Meeknefs,  and  fell  to  Pomp  and  Pride, 
the  Golden  Candlefticks  and  feven  Stars  withdrew  and  were  hid,  and  all  became 
feyen Seals.  TheGlafTySea  is  the  Angelical  World.  The  Voices  of  the  feven 
Thunders  would  be  hid  proceeding  out  of  the  ftern  EfTcnccs  did  we  not  put  our 
Imagination  into  them,  and  open  them  in  us :  So  that  ( only  the  Lamb  excepted) 
none  in  Heaven  nor  Earth  were  worthy  to  open  the  Seals  nor  look  thereon  3  we 

v^ere 


2^2.  ^^^  threefold  Life  of  Man, 

Wftre  fliut  up  by  them  under  Death  &  Darknefs,  which  only  the  Light  in  the  Heaft 
of  God  could  open ;  for  Man  was  become  an  abominable  Bsaft,  a  Dragon  with 
feven  Heads,  and  ten  Horns,  and  ten  Crowns  on  the  ten  Horns ;  this  Bcaft  the 
hvpocritical  Woman  rideth  on  ;  is  this  the  Afs  Chrift  humbly  rode  on? 

'  4.  It  is  hellifli  Pride  and  worldly  Pomp  on  which  the  Woman  of  feeming  Ho- 
linefs  rideth  ?  ftie  precendeth  to  the  Keys  of  Heaven,  and  makes  Laws.  Decrees  and 
Canons,  yetknowethnot  the  New  Birth  5  He  only  that  is  born  of  God,  in  his 
inclined  heart  the  Seals  are  opened.  Bat  when,  and  wherefoevcr  the  Lamb  open- 
eth  the  feventh  Seal,  then  and  there  the  Whore,  the  Beaft  and  Dragon  are  caft 
into  the  Lake  of  Fire ;  then  doth  the  good  Shepherd  lead  his  Fleck  into  green 
Pafturcs ;  then  they  that  mark,  hearken,  incline  the  heart,  mind  and  thoughts, 
coming  humbly  with  broken  hearts,  are  met  and  embraced  i  in  them  Chrift  is 
torn  J  they  have  him  in  the  Baptifm,  Supper,  and  hearing  of  the  Divine  Word  in 
-all  places,  for  the  Holy  Ghoft  iktisfiech  the  longing  of  the  contrite  fpirit. 


CHAP.  V.    Of  the  Seventh  Form  of  Nature  the  Corporeity, 

i".,/^  Orporeity  fubfiftethintheyth  Form  of  Nature  ;  and  as  all  the  other  fix 

V->  Forms  are  a  hunger  and  longing  defirc  to  each  other,  fo  are  all  their  de- 
'fires  to  the  feventh  to  have  a  Body  or  Reft,  and  the  defire  of  the  EfTences  is  to  pre- 
ferve  and  fuftain  the  Body.  The  whole  EiTence  of  all  Effcnces  is  a  continued  hun- 
ger of  propagating  from  its  fulnefs  j  fo  that  when  one  Form  attaineth  the  other, 
athirdnfeth,  yet  the  two  former  vanifli  not,  but  all  keep  one  in  the  other  t^eir 
own  refpedive  Powers,  and  foof  the  reft.  And  tho'  the  ftill  Eternity  is  the  only 
true  Reft,  yet  is  the  feventh  Form  a  fubftantial  Body  of  Reft  whereinto  the  fix 
diffufe  their  vertues,  and  the  fame  feventh  Form  flandeth,  and  is  the  comprehen- 
fible  Body  of  Darknefs  and  Light. 

X.  The  {harp  Fire  in  the  Liberty  holdeth  its  right,  and  the  anguifli  whence  the 
Fire  arifeth  finking  as  a  death,  aifordeth  matter  and  weight ;  as  in  my  felf  I  fee 
the  Fire  the  caufe  of  feeling  in  the  dead  Corporeity,  which  elfe  in  the  anguifli  fink- 
eth  into  weight,  and  is  burthenfom  as  a  ftifling.  Now  what  as  Fire  afcendeih  not, 
or  as  weight  finketh  not  in  death,  doth,  as  anguifli,  remain  neither  uppermoft  nor 
lowermoft,  which  as  the  begun  anguifli  is  the  Centre  of  both,  and  not  getting  up 
nor  down  prcfleth  fide- ways  like  the  lower  Branchesof  a  growing  Tree. 

7, .  The  Deity  longed  to  lee  the  Wonders  in  the  Eternal  Nature  and  Innumerable 
EfTences,  yet  created  all  for  the  Light,  not  for  the  Darknefs  3  for  the  Tindure  is 
awakened  in  the  Centre  in  the  death  of  the  Earth,  which  is  the  life  of  all  Gems, 
Minerals,Vegetatives  and  Animals:  And  in  the  deep  the  Sun  having  the  Tinfture 
of  the  Fire,  is  the  Father  and  Life  of  all  the  Stars,  who  in  the  beginning  proceeded 
from  its  Centre,  not  that  they  all  fprang  from  them  j  for  as  the  Sun  is  the  Centre 
of  the  uppermoft  in  the  Liberty,  fo  is  Saturn  or  the  Earth  of  the  lowermoft  in 
death,  yet  is  there  no  dying,  but  a  tranfmutation  3  for  neither  doth  this  World 
die,  but  the  EfTences  change  to  be  what  they  were  not,  and  remain  as  figures  for 
ever  to  the  glory  of  God's  works.  And  if  the  grofs  Vifibles  were  not  created  to  the 
Darknefs,  now  much  lefs  the  Spirits  which  are  out  of  the  Eternal  Mind,  and 
therefore  Eternal ;  like  as  our  Mind  hath  diverfity  of  innumerable  thoughts,  and 
thofe  thoughts  eflentially  potent  when  exalted,  as  in  that  of  a  Woman  with 
Child,  whole  thoughts  can  magically  imprefs  foreign  preternatural  fubflances,  as 
well  as  hererogene  incongruous  figures  on  tlie  fruit  of  her  womb. 

4*  When  God  willed  the  f  ;4t,  v/'t-  the  creating  ti\c  Eternal  EfTences  qi  Powers 

which 


the  threefold  Life  of  Man,  2  p  3 

which  flowed  into  fobftance  (  which  Eternal  Eflcnccs  before  went  forth  without 
fubftancc)thcn  time  hads  its  beginning. |But  the  Holy  Will  fiill  proceeded  with  the 
Powers  into  the  love  and  delight  in  mecknefs,  contrariwife  Lucifer  s  direful  Fall 
was  his  delight  of  turning  back  his  will  to  domineer  in  the  Tinfture  of  the  Fire 
root,  his  motion  to  which  was  the  forms  of  the  Gcnitrix  before  enkindling  of  the 
Light,asfour,  bitter,  dark,  tart,  flinging,  envious  3  for  in  the  fourth  form  flands 
Love  and  Anger  in  oppofition,  being  the  middle  form  of  the  feven,  having  three 
drawing  one  way,  and  the  other  three  drawing  the  other.  Lucifsr  therefore  was 
drawn  of  both,  but  that  the  Root  forms  prevailed  was,  becaufe  he  faw  the  Divine 
or  Second  Birth  proceed  out  of  the  Centre,  and  himfelf  ftanding  in  the  EiTences  of 
the  Nature  of  Eternity  the  great  Fountain  5  he  therefore  defpifed  the  Humility 
whereof  Love  and  Light  are  the  Off-fpring,  and  would  rule  over  it,  and  fo  was 
caft  out  of  the  uppermoft  Life  into  the  nethermoft  Death  and  Darknefs  ■>  for  he 
was  offended  to  fee  the  greateft  Myftcries  to  fland  in  the  greatefl  lowlinefs. 

f.  The  attaining  the  Divine  Light  confirteth  in  a  fixt  refolution  wrought  in  us 
of  Humility,  wherein  the  Love  is  generated :  But  all  Laws  and  Devices  to  attain  it 
are  fabulous  5  and  as  the  making  coflly  works  wherein  the  Artificer  pleafeth  only 
himfelf  with  things  wholly  unprofitable,  reaching  no  higher  than  imitation  of 
ufeful  things,  like  alfo  as  there  are  many  Spirits  Aerial,  Aquaflrifh,  Terreflrial 
and  in  the  Anguiih,  which  arc  not  out  of  the  Eternal  Well-fpring,  but  from  the 
beginning  Will,  generated  by  the  Tinfture  of  Heaven  in  Nature,  which  mutable  at 
their  time,  leaving  only  their  fhadow  to  manifefl  the  wonders  of  God.  And  from 
Eternity  there  hath  been  fuch  a  Government  where  the  knowledge  was  only  in 
God,  but  at  the  coming  out  of  the  Angelical  World  an  Intelleft  was  alfo  in  the 
Creatures. 

the  Gite  into  the  Holy  Trinity. 

6.  In  no  Creature  in  Heaven  or  this  World  fland  the  three  Principles  open  as  in 
Mti?.The  firfl  Principle  or  Father,tho'  he  flandeth  in  the  Liberty  &  Eternal  Stilnefs, 
is  not  call'd  Father  as  fuch,  but  as  he  is  the  defiring.  Thus  the  Mind  of  a  Man  being 
one  only  Will,  is  defiring ;  yet  therein  out  of  the  Eternal  Will  are  innumerable 
Wills;  the  firfl  Will  is  Mafter,  and  the  other  are  recomprehended,  leading  to 
Light  and  Darknefs,  to  Joy)  and  Sorrow,  Meeknefs  and  Fiercenefs  j  thus  it  is  in 
the  Father's  Nature.  This  twofold  defiring  in  one  fu  bflance  are  two  Centres,  that 
to  Meeknefs  not  fevered  from  the  other  is  the  fecond  or  Son,  and  is  therefore 
caird  the  Son,  becaufe  generated  out  of  the  Father's  Nature  call'd  the  Word,  be- 
caufe he  is  the  Glance  or  Majefly  of  the  Eternal  Liberty ,caird  a  Perfon,becaufe  he  is 
a  Self  fubfifting  Effence,not  the  Birth  of  Nature,but  the  Life  and  Underflanding  of 
Nature,  and  call'd  the  Heart  of  the  Father,  becaufe  he  is  the  Vertue  and  Power  of 
the  Centre  of  Nature,  as  the  Heart  is  in  the  Body;  and  call'd  the  Light  of  the 
Father,  becaufe  be  takes  his  Luflreout  of  the  fharpnefs  of  the  Eternal  Nature: 
and  caird  wonderful,  for  by  him  out  of  the  Father's  EfTences  are  all  things  brought 
to  Light,  the  Father  and  Son  are  as  Fire  and  Light. 

7.  The  Holy  Ghofl  is  the  third  5  the  Breath  or  Noifc  is  that  which  makes  the 
Will  m-mifeff-,  and  the  Heart  alfo.  The  Noife  is  the  awakencr  of  Life,  framcr  of 
the  Sences  or  Reafon,  ani'  bringer  of  one  EfTence  into  another.  Thus  the  third 
Perfon  's  a  Self-  fubfifting  EfTence,  going  in  triumph  v/ith  the  EfTences  the  Father 
and  manager  of  the  Sword  of  Omnipotence,  the  deflroyer  of  Malice  and  Evil,  the 
opener  of  the  Genitrix  in  the  Darknefs.  All  which  is  thus  fhewed  in  Man ;  his 
Body  (tho*  it  hath  the  HlTcncesj  were  fencekis  without  the  Spirit.  Again,  theSpirick 
is  not  the  Underftanding  and  Light  it  fe-f ,  for  the  Light  is  the  blofToirij  and  origi- 
nateth  in  the  Tini^ure  of  the  Fire,  gtid  the  Spirit  is  the  blower  up  gf  the  Fire. 


jp^  the  Threefold  Life  of  Man. 


CHAP.  V-    Of  the  f^irgm  the  Wifdom  ofGody  atid  of  the  Angelkd 
Worldy  and  of  the  Holy  Trinity, 

I.  /">  O  D  is  only  One  every  where  prefent,  the  Mind  therefore  asketh  ii  the 
VjT  Spirit  goeth  out  from  God,  whither  goeth  he,  feeing  he  remaineth  in  the 
moucn  of  God  as  a  Spirit  in  a  Body,  to  which  it  is  anfw'ered,  he  goeth  forth  re- 
vealing God  as  in  thefevcn  Lamps,  and  opening  gradually  the  feven  Sea's;  but 
the  feven  Thunders  being  in  the  dark  Matrix  of  Fiercenefs,  he  hideth  and  fealeth, 
not  to  be  known  till  they  are  pail,  and  the  whole  Myftery  of  God's  Kingdom  open- 
ed by  the  feventh  Angel.  And  the  GlafTy  Sea  is  the  Water  Spirit  whence  the  Fitit 
made  not  only  the  outward  Element  of  Water,  but  every  thing  ;  for  in  this  fe- 
venth Form  in  great  Holinefsis  the  Father  revealed  in  this  Angelical  World. 

2.  Thus  the  Father's  Will  maketh  the  caufe  of  Nature,  which  is  a  Darknefs 
conlifting  of  the  four  firft  Forms  to  become  feven,  and  thence  infinitely  the  fe- 
venth, being  their  Body  in  this  Earth ;  for  the  Fathers  Nature  in  the  Wrath  makes 
this  Corporeal,  in  which  the  Devil,  as  Prince  in  the  Wrath,  is  called  Prince  of  this 
World.  And  the  fame  is  alfo  in  the  deep  of  the  Aftral  Wheel.  Juft  fo  is  it  alfo 
in  the  inward  Holy  World,  which  is  not  fevered  from  this,  but  this  fevered  by  a 
Principle  from  that  j  for  there  is  no  Angle  where  the  inward  World  is  not. 

3.  The  Angelical  World  of  Love  and  humble  Joy  is  the  Sons,  and  at  the  flaffi 
two  Kingdoms  fever  Love  and  Wrath  ■■>  there  is  made  the  Crofs  with  the  two 
Centres,  as  Light  hath  another  Centre  than  Fire,  tho'  not  feparated,  and  on  this 
Crofs  Birth  is  the  Heart  or  Son  of  God  generated  from  Eternity  in  Eternity  ;  at 
this  Crofs  lie  the  Holy  Children  of  the  Virgin  Image,  and  in  the  Wifdom  of  the 
Serpent  are  the  Children  of  this  World.  The  Holy  Ghoit  goeth  forth  from  the 
Father  through  the  Son,  as  the  Air  from  Fire  and  Light  revealing  in  the  Angelical 
lubflantiality  j  and  this  is  meant  by  Ternariut  SanHns. 

The  highly  Precious  GatefcrMan  to  cmjider  of. 

4.  The  Wifdom  of  Gcki  is  an  Eternal  Virgin  of  Purity,  in  whom  the  Holy  Ghoft 
hath  difcovered  the  Image  of  Angels  and  of  Man,  alfo  of  the  third  Principle  ;  fhe 
is  the  great  fecret  Mvftery,  which  unapprehended,  goeth  in  the  Powers  and  Anger 
of  the  Father,  opening  the  Wonders  in  the  ForrriS  and  Seals  of  Nature-  Through 
her  hath  the  Holy  Ghoft  not  only  made  Corporeal  Exigences  out  of  both  Ma- 
trixes of  the  fubftantiality,  but  a  limit  to  them  where  the  feven  Forms  fliall  go 
into  their  Ether :  as  after  the  fix  days  Work,  or  fix  Creations  they  enter  the 
feventh,  being  their  Eternal  Reft,  and  the  time  of  the  feventh  Seal  and  Trum- 
pet, yet  both  Mothers  fliall  ftand  before  the  Trinity  in  the  Eternal  Figure  for  the 
glory  of  God's  works  of  wonder. 

f.  Tho'  this  Virgin  be  incorporeal,  yet  is  the  Spirits  Corporeity  and  Vifibility, 
her  heavenly  fimilitude  is  the  Beauty  and  Luftre  of  all  Fruits,  the  Vertue  of  all 
Jewels  and  Vegetables;  (he  may  be  as  the  Tinfture  of  the  Holy  Element,  wherein 
the  Paradifical  growing  confifteth,  and  the  feven  Forms,  as  the  holy  delight  of  the 
Ange's  wreftle,  being  a  fulfilling  of  the  will  of  every  Life ;  fhe  is  not  circumfcribed; 
every  Divine  Creature,  as  the  Angels  and  holy  Souls  of  men,  hath  this  Virgin  in 
the  I  ight  of  their  Life  •,  in  this  we  fee  the  Majefty  of  the  Deity.  We  comprehend 
not  the  Trinity,  the  Spirit  of  the  Soul  flanding  in  the  Divine  Centre,  feeth  it  but 
imperfedly,  for  the  Soul  is  but  out  of  one  Form  of  Nature  5  as  there  are  feveral 
forts  of  Angels,  yet  can  the  Soul  introduce  it  felf  into  all  forms,  the  Trinity  only 
\s  perfed.    God  is  manifeft  in  a  crcaturely  form  in  Angels,  and  whole  Angelical 

World, 


the  threefold  Life  of  Man .  spy 

Wei;W,  for  they  arenotoutof  thefubftantiality  f  which  is  without  underHarid- 
ingj  but  out  of  the  Centre  of  the  fevcn  Forms  of  the  Eternal  Nature,  out  of  each 
Form  a  Throne  Angel,  and  out  of  each  Throne  his  Angel,  fo  was  u  a  whole  Dr>- 
minion  fell  with  Lucifer.  And  the  Dominions  among  Men  (which  yet  are  all  but 
Stewards)  originate  here,tho'  a  fort  of  proud  Clergy  would  rule  over  them.. 

The  DijiinHion  bstmen  the  Subfianiialit/  and  the  Elementt  alfo  betrveen  Psra.  dice  and 
Heaven. 

6.  The  Subftantiality  is  in  Heaven,  the  Corporeity  of  the  feven  Spirits  'm  call'd 
Gods  Body  j  alfo  the  Body  of  our  Regenerate  Soul,  it  is  Chrift's  Body  given  us  to 
eat  inhisTeftament,  comprehenlible  to  the  Spirit  of  the  Soul,  tho'  not  palpable 
to  our  outward  fences,  yet  in  it  felf  without  undcrftandin?.  And  the  one  Element 
doth  lead  the  Principle  in  the  Subftantiality  as  a  movable  Life,  it  \&  not  the  Spine 
of  God  himfelf,  but  the  Spirit  hath  this  Element  as  a  Body. 

7.  Heaven  is  call'din  the  Meeknefs  the  Water  Spirit,  and  is  the  outward  inclo- 
fure  or  Firmament  parting  the  Principle ;  and  Paradice  is  the  fpringing  up  out  of 
the  EfTenccs  throuf^  all  Forms,  through  the  one  Element,  through  the  Subftan- 
tiality, and  through  Heaven  j  as  the  flourifhing  of  a  rich  fpringing  Rofy  Garden, 
and  therefore  vizs>Adam  therein  ('that  is)  in  that  Principle,  and  alfo  in  this  Wor'.d. 

The  Gates  of  this  World  [alfo  the  Language  of  Nature.'] 

8.  All  our  knowledge  of  God  is  his  own  Revelation  of  himfelf  j  for  the  Spirit 
t)f  God  hath  imaged  the  Wifdom  of  God  in  the  Wonders  of  this  World  fo  evident- 
ly, that  in  the  Wheel  of  the  Stars  and  Planets,  alfo  in  our  Orb,  and  every  Crea- 
ture, that  they  are  an  apparent  fimilitudc  and  figure  of  God  according  to  Love  or 
Anger,  generating  Fire,  Air,  Water  and  Earth :  That  is  to  fay,  the  extremity  , 
impurity,  mortality  and  grofs  death  of  them  image  the  Wrath  ;  and  the  good 
property  in  every  of  them  images  Paradice  j  where  tho*  there  be  but  one  Element, 
yet  in  it  are  the  four  hidden,  and  on  their  enkindling  and  fevering  become  adive 
and  comprehenfible,  or  palpable  to  the  Creatures,  which  from  Eternity  was  in 
God,yetinvirible  and  immaterial. 

9.  The  Language  of  Nature  is  treated  of  from  84th  v.  to  the  end  of  this  Chap- 
l!r,  which  being  alfo  difperfed  in  feveral  places  of  theblefled  Authors  excellent 
Writings,  it  is  to  be  wiflied  were  all  contracted  and  paraphrafed  on  in  one  diftinft 
Treatife  j  not  only  to  (hew  us  the  Monuments  of  our  Ruins  by  the  Fall,  but  alfo 
ftir  us  up  to  prefs  inward  out  of  the  Ihadow  and  figure,  into  the  fubflance,  which 
is  the  inward  Power- Worlds. 


CHAP.  VI.  Of  the  World,  4nddfo  ofParadife:    ThetwoCatct 
©/  high  Conjideration. 

I-  "\  /]  AN  is  a  Chi'd  of  Fternity,  but  this  World  is  an  Out- birth  from  the 
i.VX  Eternal  Nature  as  its  Root,  and  an  Out- birth  is  corruptible,  its  grofnefs 
crigmares  in  the  Anger,  and  rhe  Stars  are  cut  of  the  Centre  of  Nature  in  all  feven 
Forms,  and  out  of  each  a  Centre  ;  fo  that  by  the  wreftlirgs  fo  very  many  have 
proceeded,  which  are  a  certain  number,  tho'  innumerable  in  obr  account  y  and 
their  being  fofet  a  number,  fhews  they  muft  be  refolved  into  their  Ether  3  for 
in  every  Eternal  Centre  is  a  fpringing  up  without  number,  as  is  found  in  Man's 
Spirit  and  Soul  by  the  Conftellations  of  the  Mind  thoughts  arife  without  number, 
and  out  of  one  innumerable  others,  which  clearly  prove  our  Eternity. 

2.  The  Birth  of  the  Eternal  Nature  is  Infinite,and  perpetually  fpringing  up  every 
where  in  all  places  i  as  if  we  imagine  aCirdcaslittlcasan  Attorn,  the  leaft  of 

P  p  quantities. 


^p^.  7he  Threefold  Life  of  Man] 


quantities,  and  in  that  Circle  is  tl^e  whc-le  Trmiry  &  whole  Birth  of  the  Eternal  Na- 
ture, To  that  Eter;  icy  is  in  every  p  ace,  yei  ma:*cih  no  place ;  for  it  is  the  Out-birt|i 
tharmaketh  j.lace,  it  alfo  maketh  Beginning  and  End,  for  the  Infinite  Three  is 
without  Beginning  ard  End.  ye--  as  befo;e  this  Beginning  there  was  nothing  but 
God  and  that  after  the  End  of  thcfe  things  ihali  De  nothing  but  God,  fo  God  is  the 
«t  and  «,  tne  Beginning  and  the  bnd. 

5,  Anc'  forafmuch  as  the  Eternity  generateth  nothing  but  what  is  like  it,  though 
it  fe  f  be  unchangeable,  therefore  as  man  is,  To  is  Eternity,  all  the  three  Principle 
are  in  him  one  in  another  as  one,  vet  in  the  Creation  are  three.  From  the  Eter- 
nal Centre  IS  made  the  Eternal  Subftantiality  as  a  Body  or  weakners,being  a  finking 
do'.vn,  andthc  Spintis  afprinping  up,  whence  comes  Motion,  Penetration,  and 
Multip'icaiion  j  and  when  the  Spirit  did  create  the  Subftantiality  into  an  Imaga, 
breathing  the  Spirit  of  the  Trinity  into  it  the  whole  EfTences,  even  all  Forms  of 
Nature-  the  Power  to  Light  and  Dai  knefs  and  the  whole  Eternity,  it  inftantly 
bloffom'd  and  became  the  Paradife  or  Angelical  World. 

4.  Inthc  Darknefeisthe  Geritrix,  in  the  Light  is  the  Wifdom,  the  firft  imagiBtl 
by  Devils,  the  other  by  Angels,  as  a  Similitude  of  the  whole  Eternal  Being  to  fpeak 
in  a  creatural  manner  of  it.  And  Lucifer  imaging  beyond  the  Mecknefs  of  the  Tri- 
nity, inkindled  in  himfelf  the  Matrix  of  Fire,  and  that  of  Nature  becoming  Cor- 
poreal, then  was  the  fecond  Form  of  the  Matrix,  (vi^.)  theMeekncfs  of  the  Sub- 
ftantiality inkindled,  whence  Water  or  ginated,  out  of  which  was  made  an  Heaven 
to  captivate  the  Fire,  and  of  that  Fire  and  Water  came  the  Stars. 

5-.  Then  did  Man.  who  wns  God's  Image,  firm  and  imagine  in  himfelf  the  awa- 
kened Spirit  of  the  Air,  four  Elements  and  Conftellations  :  which  though  it  were 
breathed  into  him,  '•  an's  Divine  Spirit  fhould  have  over-ruled,  as  the  Holy  Spirit 
of  God  ruleth  over  all,  but  they  became  his  Lord,  and  inftantly  captivated  him, 
then  the  S^ars,  Death  Vanity  and  the  E'eme  -tary  Life  wrought  in  him-  And  now 
if  he  would  en' er  into 'iod  again,  hemuft  in  himfelf  be  new-born  in  God  or  loft 
Eternally}  he  is  now  inthcmidft  between  Heaven  and  Hell,  to  which  of  thele 
Spirits  ix  vieldeth,  his  he  is,  if  Man  form  in  his  Spirits  the  fiercenefs  of  Pride,  ^.c. 
God  lofeth  nothing,  for  the  Image  of  God  in  Man  withdraweth  untoucht  into  its 
Principle,  leaving  Man  to  form  himfelf  into  t!ie  Image  of  the  Serpent,  and  the  Spi- 
rit forms  the  Pody  into  its  Deformity  [or  othcrwife  as  the  Seal  the  Wax.] 

6.  The  Eternal  Nature  doth  generate  it  felf  Eternally,  which  this  World  refem- 
bleth  thus,  it  is  a  high  round  Globe  ,  figuring  Eternity  and  Infinity  ,  wherein  by 
the  feven  Planets  are  fliewnthcfeven  Spirits  ofNatuFe,by  the  gr^ac  Deep  the  Eter- 
nal Liberty,  by  the  Sun  in  the  midft  of  the  feven,  as  a  •  oint  or  Centre  m  a  (  rofs 
the  Heart  of  God,  by  theluftre  God's  Majefty,  by  the  Con'Oellations  thcEffeds  or 
Produds  of  the  Fountain  Spirits,  by  the  Earth  the  Eternal  Death  ;  for  as  tl:e  Eartli 
comparcid  with  the  vigorous  outward  upper  Dominion  is  a?  Death,  i'n  the  fierce 
Matrix  is  as  a  Death  compared  to  God,  yet  is  not  Death,  bu-^  Eternal  Torment- 

7.  Not  that  it  is  with  the  Heart  of  God  as  with  the  Sun  to  be  only  in  one  circum- 
fcriptive  place,  but  as  the  Centre  of  a  '  rof>,  fignifymg  the  Trinity  in  a  Globular 
Rainbow,  wherein  the  Red  fignifies  the  Father's  Property  in  the  glance  cf  Fire ; 
Yellow  the  Son  s  Luftreard  V.ajef!y;  b.ew  the  Subftantiality  j  the  dusky  Brown 
theK:ngdcm  ofDarknefs  :  and  on*  fuch  a  Rainbow  will  »...hrift  fit  to  Judgej  and 
thus  is  i  e  undivided  every  where  and  inthat  ¥an  who  is  Born  of  God,  is.the  whole 
undi-  i  ed  Heart  of  God,  the  Son  cf  Man  Chrift  ,  fitting  in  the  circle  of  his  Life 
upor,  the  Raiubow  at  the  right  Hand  of  God  ;  for  that  Man  is  Chrift's  Memoer,  his 
B  dy,  his  Brother,  his  Flelli,  his  Spirit :  Power,  Majefty,  Heaven,  Paradife,  Ele- 
ment Stars,  Earth  and  all,  is  that  Mans  who  in  Chrift  is av>o\e  Hell  and  Devils, 
though  his  Earthy  Life  be  under  Heaven,  Stars,  Elements,  Hell  and  Devils 

8.  Mans 


The  threefold  Life  of  Man,  207 


t.  Man's  Creation  was  the  fpeakin^  of  that  into  Subftance  which  was  in  God, 
"fn  the  Virgin  of  his  Wifdom,  in  Eiernity,  not  Male  and  Female,  which  when  divi- 
ded was  vuc  Earthy,the  otrer  Bet^ial  j  but  the  new  Birth  rcftores  that  very  Eternal 
Image  the  Eceinal  Virginity  :  w/hcrein  Chrifl:  bscame  Man,  uniting  it  to  the  fallen 
Man  in  the  Mortal  Virginity,  for  Miry  had  a'l  the  three  Principles,  being  of  the 
Seed  of  foachim  and  Anm.  The  5ou!  of  Chnil  was  out  of  Maries  Ellenccs  concei- 
ved in  the  Eterria'  Vircin,  which  Ecernal  Virgin  came  into  Subftantiality  uniting 
with  the  Human  eai  thy  Effs'ices. 

9.  The  E;ernal  Virgin  gave  to  Chri.Ts  Human  5oulthe  Heavenly  Body  and  Mary 
the  Earthy,  the  living  Word  attracn:cd  Maries  Elfences  or  F^^cultics  into  the  Eternal 
Virginity,  and  (bin  N'ine  Months  there  was  a  compleat  ^lan  in  Soul,  Spirit  and 
Fldn,  but  the  Virgin  of  Eternity  never  till  then  did  put  on  blcfli,  except  in  Adam. 
before  the  Fall,  but  now  the  Word  united  to  the  Soul  is  not,  though  united  ,  one 
and  the  fame  with  the  Soul  but  the  Soul  being  out  of  the  Centre  of  Nature,  re* 
mamed  intircly  the  fame  Creature,  and  the  Word  being  out  of  the  Majefty  pene- 
trated it  J  like  as  a  dark  black  piece  of  Iron  is  flaming  and  fhining  by  the  Fire  pe- 
netrating it,  but  the  Iron  compiehcndeth  not,  but  is  comprehended  by  the  Light 
of  the  Fire  :  So  the  Deity  d.velleth  in  tie  Soul,  yet  the  Soul  rcmaineth  a  Soulftill, 
"but  if  the  flaming  Iron  fall  into  V/ater,  itisfoonas  other  Iron  again,  as  it  was 
v/ithAiam. 

10,  Adam  departed  and  Chrifl:  became  N^an  to  return  us  into  the  Angelical  World, 
wherein  N'an  attains  the  Eternal  incomprehcnfible  Fleflb  of  Eternal  Subflantia'ity, 
which  is  hidden  in  the  old'earthv  F.eHi,  as  Gold  in  the  Stone.  This  true  moft  pre- 
cious Stone  of  Philofopherstinfturcvh  the  old,  for  this  is  as  a  Son,  yet  a  Thouland 
times  greater  than  the  Father,  this  bright  Crown  of  Pearls  is  moft  manifefl:,  yet 
moft  Iccret ,  who.fo  finds  it,  hath  luch  Joy  as  no  earthy  Tongue  or  Pen  can 
-defcribe. 


CHAP.  VII.  The  Hypocritical  and  red  Chriftian,  the  Gates  of  the 
Firmament al  Heaven  with  StarSy  &C'  The  Threefold  Life  of  Man^ 
and  right  noble  Spiritnal  Stone, 


i,  TV  4  A.  N's  greateft  Concern  is  ro  feek  that  which  is  loft: ,  not  hypocritically 
Ja/X  without  ourfelvesi  for  all  the  hearing  of  Heaven  and  the  new  Birth 
Pr°acred,  Singing,  Repetitions,  Reading  all  Books,  having  the  Bible  without  Book, 
Tai?:ingand  Defpilingtbe  Simple,  requiring  they  be  guided  by  Mans  Art  and  Elo- 
quence, andreftmg  there,  is  a  continuing  of  Men  as  in  a  daikDung"on,  and  no 
more  than  cafting  a  Stone  into  Water,  uhich  is  taken  out  aaain  as  hard  as  before. 
And  Mens  deepeft  Reafon,  Opinions  of  the  Pope,  Luther^  Calvin  or  Schvenkfieldj 
and  all  Contention,  Difputation,  and  that  accounted  h'gh  Univerfity  Study,  though 
the  Soul  fill  it  feif  therewith,  only  leaves  the  Siul  in  doubt,  on  the  fliaking  Foun- 
dation of  vain  flattering  Hopes,  if  fti'l  there  be  an  unholy  unchanged  Heart. 

2.  But  (imply  with  the  Publican  Goi  be  merciful  unto  me  a  firmer  ,  gat'ier  all  thy 
captivating  Sins,  and  in  great  earneftnefs  knock,  feck,  confuk  not  thy  Earthy  Rea- 
fon, fcnfual  Love,  and  fclf  Will,  and  then  that  Soulentreth  into  the  Temple  of 
Chrifti  inftcadcf  Difputing  bring  car neft  Refignacion,  let  thy  Contention  be  fuch 
only  as  was  Jacob's  Wrcftling.  Gcd's  Invitation  and  inviolable  Promifcs  are  the 
Ground  of  that  Faith  which  makes  Hell  tremble,  produceth  the  new  Bath,  giveth 
che  noble  Stone,  and  then  the  little  grain  of  Muftard  feed  growing  in  the  Storms 
of  Rej^ioacli  aqd  Temptation,  becoming  a  Tree,  atiamcch  ;j;e  Angelical  Garland 

P  P  2  of 


^pS  the  threefold  Life  of  Man, 

of  Pearl ;  for  then  tray  the  Soul  fay,  Though  this  World  hath  my  outward  Body 
Captive,  yet  I  have  the  Regenerator  in  my  Soul  that  will  make  me  free,  which  is 
36  putting  a  Stone  into  Fire,  which  makes  an  efte<flual  change  on't,  though  Water 
do  not,  as  is  above-  mentioned.  ,  ■        ,^    ,   ,       „  ,       ., 

2.  Saithar.yone,  feeing  the  Devil  is  gone  into  Enmity,  irhy  dotb  net  God  annthi- 
Uie  him  >  A.  That  which  is  Eternal  brcaketh  or  dilTolveth  not  like  that  which  hath 
a  Beginning  but  though  the  Devils  were  not  in  the  Form  of  a  Spine  from  Erernity, 
yet  their  Ellenccs  were  from  Eternity,  but  the  putting  their  Will  into  the  fter» . 
Matrix  of  the  Centre  of  Nature  captivated  them  therein,  but  in  their  Eflences  r«T 
man  as  a  Looking-  glafs  for  Angels  and  Souls  of  Men.  Say  alfo  any,  If  the  Wcrld 
be  fo  dangerous  tor  iMan ,  Why  hath  God  fet  and  cor.tinuei  him  in  it  ?  A.  Should 
Go;l  reduce  the  third  Principle  into  its  itther  before  efteding  what  wonders  were 
forefeen  in  the  Wifdcm  from  Eternity  ,  it  cannot  be  j  but  alfo  in  time  muil  the 
Forms  of  Nature  be  fubftantial. 

4.  The  Infinite  God  being  Threefold  in  Perfons,  willed  to  move  himfelf  accor- 
ding to  the  i'rcperty  and  Nature  ofeachFerfon;As,i The  Father's  Property  moved 
to  create  Argrls  (sfc  to  bear  his  [mageand  behold  his  glorious  Power.  2.The  Son's 
Property  moved  once  and  never  more  in  Eternity  to  become  Man,  by  whom  the 
glorious  Majtfty  of  the  Trinity  is  ftewnunto  Angels  and  Men  in  an  exprefs  Cha- 
rader  and  hving  Image.  3 .  The  Holy  Ghoft's  Nature  will  move  it  fe.f  at  the  Re- 
furru'dion,  at  returning  this  World  into  its  iEther,  and  will  fet  the  Wonders  paiTed 
in  time  into  Eternal  fubftantialityjHe  is  the  Joy  and  Mover  of  the  Creatures  and  of 
Paradife,  through  whom  will  be  feen  the  Power  and  Vertue  of  every  thing. 

f.  This  Wcrld  with  Stars  and  Elements,  (hew  the  Eternal  Centre  and  Being  of 
all  Forms,  whereon  Aiam,  who  was  the  Image  of  the  Trinity,  doated  and  was 
capriv'd,  as  Lucif.r  was  oy  the  fierce  Matrix.  He  was  one  ,  not  two,  the  Light 
(hone  in  him ,  and  he  fliould  have  propagated  an  Angelical  Kingdom ,  was  Lord 
over  Fire,  Air,  Water  and  Earth,  could  remove  Mountains,  no  Death  was  in  him, 
Paradihcal  Fruit  grew  for  him,  he  was  a  Virgin  after  the  Form  of  Eternal  5'c/H<r, 
he  was  pure  and  was  to  place  his  Will  on  himfelf  j  for  God  was  in  him,  and  he  in 
God.  But  feeing  two  Divine  Forms  in  himfelf,  one  Paradilical  within  himfelf, 
the  other  without  him,  he  thought  to  Eat  of  both  (v/^.)  the  Paradifical  and  the 
mixed  of  Good  and  Evil,  till  he  funk  into  a  fleep  which  fignifieth  Death  ,  where 
the  Spirit  of  this  World  formed  him  into  fuch  a  Man  as  we  now  are,  and  Eve  into 
a  Woman,  and  when  they  had  eaten ,  the  Spirit  of  this  World  captivated  thctr 
Souls,  their  Elfenccs  were  Earthy,  their  FleOi  and  Blood. Beftial,  fo  that  they  begat 
Children  in  two  Kingdoms,  fv/^j  of  Wrath  and  Love,  the  firfta  Murtherer,  the 
fecond  Holy,  for  the  word  of  Grace  and  Covenant  had  on  their  Fall  fet  it  fclf  in 
the  Light  of  their  Life. 

6.  This  Word  was,  and  for  ever  is  the  only  noble  fpiritual  Philofopher'sitone, 
Chrif^.  This  5tone  was  in  all  the  Holy  Men  from  Adtim  downward,whcreby  they 
both  were  Good  and  did  Good  ,  but  the  Men  of  lower  outfide  Principles  or  Ratio- 
nifts,  have  a  counterfeit,  fcholaffick,  gliftering,  pleafant  5'tone,  which  they  think 
is  right,  and  they  hotly  pcrfecute  the  true  precious  5'tone  to  advance  their  ovm, 
uhich  ourfide5"tone, of  theirs,  is  only  a  5'tone  of  the  great  Building  of  this  W'orld, 
for  it  initiatech  Childhood  in  wantonnefs  and  bravery,  requiring  Covetoufnefs  and 
crafty  Guile  to  fupport  it :  fo  they  fet  the  Paradifical  Garland  of  Bloflbming  Youth 
on  the  i'erpents  Head,  learn  to  contemn  them  as  fimple  who  have  the  true  5'tone, 
becaufe  they  Uveas  not  of  the  World,but  Childhke,  and  go  through  and  out  of  the 
World  weeping,  yet  bearing  precious  feed. 

7.  From  V.  61.  to  the  end,  is  as  it  were  a  recital  of  (  the  often  treated  of  )  the 
fitcnul  Being  comiar'd  to  Fire  and  Ligh?,  as  Anger  and  Love,  i'trength  andMecif- 

reft- 


The  Threefold  Life  of  Man.  a^9 

fiefs,  the  Original  Forms  and  Principle  of  Light  to  v.  75.  The  Stars  are  a  Quint- 
eflence  or  fifth  EfTence  diftinft  from  the  four  Elements,  as  the  Fat  in  a  Creature 
cauicth  theFoiinrainof  Life  to  bum,  they  are  not  only  Fire  and  Water,  but  have 
all  the  Properties  of  hard,  fofr,  bitter,  fwcet,  four,  dark  and  whatever  the  Earth 
hath,and  every  i^tar  a  feveral  prevalent  Propcrty,accordingas  in  the  Eternal  Centre 
of  Nature  they  i^ood  open,  when  the  Eternity  mov'd  it  felfinthe  Creation. 

8.  The  Air  mixeth  with  all  forts  of  Forms,  therefore  is  unconflant,  fometimes 
awakening  one  Form  in  the  Centre.anon  another.  The  whole  Deep  is  like  the  Mind 
of  a  Man,  wliich  beholds  fome  things  curforily,  fome  other  fixedly,  bringing  it  to 
fubllance,  fetting  Hands  a  id  Feet  to  work,  es  the  Will  hath  conceived  and  framed 
it ;  foth.s  i'piritofthe  Deep,  though  without  Divine  llnder^anding,  formcthby 
the  vigor  of  the  Conftellatiors  the  6'pirit  of  our  Adamical  Man,  alfo  of  aU  Beafis, 
Fowls,  Herbs,  Plants,  Trees,  Metals,  I'recicus  5"tcr.es,  Fifhes,  «2ri:.  and  is  the  caufe 
of  Wildom  in  Arts,Polity  Governments  among  fallen  Mankind.  And  this  is  called 
the  third  Principle  or  awakened  Life  of  God,  not  Eternal,  but  that  in  which  the 
grear  Wonders  are  made  vifiblc  5ubftances,  whofe  Figures  remain  as  a  Pifture  for 
the  Glory  of  God  and  Joy  of  the  Argels  and  Men,  but  their  EfTences  (hall  be  re- 
duced into  the  y^ther  as  it  was  before  the  Creation  of  the  World,yet  (hall  all  ftand 
in  the  Eternal  Nature  with  its  colours  and  figures,  and  there  will  be  a  fpringing,- 
blofTomingand  growing,  yet  without  feeling  any  fire  or  fiercenefs,  for  the  EfiTenccs 
will  then  be  no  more  a.Subftance,  and  therefore  it  afFordeth  no  fire ,  but  the  fire 
is  an  Eternal  Darknefs  and  gnawing,  call'd  the  Eternal  Death. 

CHAP.  VIII.   Hoxv  by  the  outward  World  is  opened  the  Eternal  Worlds 
How  a  Man  may  feek^and  find  hmfdf  j  Whence  is  his  Beginning^  and  . 
what  his  End. 

I*    A  S  the  enlivening  Spirit  in  the  deep  animates  ail  Creatures  as  if  they  were  , 

Xm.  one  Body,  each  according  to  their  Kind,  fo  the  Light  of  Eternity  withm 
this  World  incomprehenfible  to  this  Worlds  Spirit,  having  all  the  Properties  alfo  - 
in  it,  yet  withno  fudi  inkindled  Effcnces,  is  the  Life  of  the  biefTed  Inhabitants  there; 
of.  Their  Fire  though  mighty,  is  yet  without  Pain  or  Confumption,  burning  in 
the  foft  delicate  dcfire  of  dear  Love  and  higheft  Joy  j  this  Fire  maketh  Majcfty, 
fpringeth  and  bloflbmeth  for  ever  in  fuch  Earth  as.is  call'd  Divine  Sub^antiahty  oc 
Holy  Ternary,  ftorcd  with  perfect  Goodnefs,  exempt  from  all  kind  of  Evil. 

2.  And  as  the  whole  third  Principle  of  Aftral  and  Elementary  Bodies  are  as  one 
Body,  fo  the  Infinite  HolyGcd,  Heaven,  Angels,  Men,  Paradife  with  all  Divine 
Things  and  Properties  are  but  one  Body,  call'd  God,  Majefty  and  Eternity ;  whereia 
the  Majefty  is  the  Light,  the  Holy  Ghoft,  the  Air  and  Spirit.  Every  Angel  and  Man 
is  hke  the  total  God,  and  the  Holy  Ghoft  proceeds  forth  in  him  alio.  As  in  a, 
flaming  piece  of  Iron  j  the  Iron  refembleth  the  Creature,  its  flame  of  Lignt  the 
Deity,  its  Heaethe  Creatures  Spirit,  the  Air  proceeding  from  it  the  Holy  Ghoft ; 
bat  now  we  live  in  Angui{h,Cares,Labour,Fear,Trembling,Afflidion  andcloathe4 
with  fallen  Adam's  Skin,  yet  alfo  in  the  Hope  of /fr^ie/. 

3.  And  becaufe  the. Soul  ftands  between  two  Eternal  Principles,  and  the  Body 
meerly  in  the  Spirit  of  this  Worlds  Earthy  ftate  caring  little,  for  the  Souls  there- 
fore mufttheBody  be  kept  under,  its  neceflfities  only  not  its  wanton  defires  an- 

fwer'd.  The  Soul  alfo  muft  watch  and  pray,  not  pleafe  it  felf  in  its  own  ability, 
but  ever  humble  it  felf  to  the  Divine  Will  and  Mercy.  Thefe  things  are  irkfom 
lOtthcBodyandCTofstotheSelf  will  of  the  Soul,  but  the  view  of  Eternity  muft 

fway 


1^^  the  threefold  Life  of  Matt. 


fway  all,  for  the  Bociy  is  an  un-onftant  Neighbour  zvd  Death  a  fudt^en  Gueft. 
And  as  the  danger,  lb  the  power  God  hath  graci.nfly  given  the  Soul,  is  very 
great:  As  it  is  wricten  to  them  he  gave  po^vcr  (in  Chnft)  to  be  the  Sensor 

4.  Man  findsinhimfelfmorethanisintheBjaft,  for  theBeaft  hath  no  higher 
Will  than  to  fiUandnounflitt  lelf,  and  mul-iplv  according  to  the  property  of 
their  Centre,  and  every  Life  deiireth  the  beft  t.at  is  in  its  M-ther  or  Centre, 
vhich  fhews  what  the  beft  of  the  Centre  i^r  Mother  f  whence  they  are)  is,  but 
Man  fees  into  the  property  and  vanity  of  every  thing  here,  and  therefore,  a  higher 
Life  above  the  Elementary  Tranlitory  Food.  The  ueaft  hath  a  Tmdure,  elie  the 
Fire  of  their  Life  would  devour  them,  but  their  Fire  and  Tindluie  is  but  Ele- 
mentary and  Aftral,  and  conlcqucntiy  fragil  j  but  Man  hatha  defire  after  an  Eter- 
nal Life,  and  (hews  it  by  his  defire  to  perpetuate  his  Memory  hei  e  (  by  his  Oflf- 
fpring  or  othcrwife  )  ifhecculd.  Fortho'  he  enter  community  with  the  Beafts 
in  his  third  Principle,  yet  he  hath  a  Fire- life  out  of  the  Eternity  wherein  the  Forms 
arc  in  Anguilh-,  and  thatnot  being  the  right  Lite  hath  a  Tinflure  .of  Divme  fab- 
ftantiaUty  of  Meekncfs,  which  is  the  Lig.-t  whic  n  quencheth  the  wrath  of  his  Fire- 
foul,  wherein  is  the  Intellcft  fariating  the  Ai  guifh.which  tincfture  Lucifer  caufcdto 
difappear  a-;  a  (hadow,  fhutting  nimfelf  up  in  Death  and  Fiercene  s. 

$.  Is  it  faid  why  did  God  fuffer  Lucifer  to  fall  ?  A-  He  was  a^  I'rince  and  TJirone. 
Angel,  a  Son  ot  the  firft  Creation  or  Morning-  and  caufc  of  the  Out-  birch  in  the 
third  Principle,  therefore  Chrift  called  him  the  Prince  of  this  World :  He  had  alfo 
a  Free-will  like  us  Men,  and  we  often  do  things  con'rary  to  God,  as  making 
Forts,  Cafties  and  fumptuous  Houfes  for  our  ftate.  So  Lucifer  would  be  as  a 
Creator,  whichiniclelf  was  no  more  his  Fall  than  ^^^w's  imagining,  whic'i  cau- 
fedthcTrecofTemptation  to  grow,  which  therefore  was  feverely  forb'dden,  yet 
which  of  it  felf  was  not  Adam's  Fall  ;  but  Lucifer's  Fall  was  when  he  awakened'the 
3fjmx;of  the  Fire  over  the  Meeknefs  of  God,  that  Fiie  became,  and  now  is. his 
Hell,  which  Gcdcapdvated  with  Heaven  or  Waier,  and  moved  himfclf  to  the 
Creation  as  thepleafant  Sun  (huts  up  the  A^^ringent  cold,  turning  Ice  into  Water, 
making  Fifli,  ei;'-.  to  live  and  grow.  And  thecaufe  of  the  Sea  and  unfathom'd 
deeps  is  that  there  the  Fire  was  greatly  enkindled  j  as  when  Solom,  &c.  were  a 
Habitation  of  the  Devil,  who  would  have  dwelt  therein  his.  fiery  fieivenels,  G.o4 
allay 'd  his  ftoutnels  bringing  Water  on  that  place. 

6.  The  Souls  diflatisfadion  here  (hews  it  in  a  captivity,  for  its  true  Reft  and  Hea- 
ven was  fliut  up  in  it,  having  in  Ad^m  put  its  defire  into  the  Principle  of  this 
World  ;  great  is  the  perplexity  that  an  Eternal  Creature  ihould  be  Immur'd  and 
Married  to  another  Principle,  have  anot! -er  Mother  and  Centre,  which  as  loon  as 
it  breaks  (as  d  flblve  it  doth  )  leaves  the  Saul  ia  indigence  and  darkneis.  This 
pos'd  the  underlUnding,  non-pluft  the  wiidom  of  all  Creatures  how  to  help,  no 
Prince  or  Throne  Angel  could  contrive  a  Remedy.  Thep  faid  ^ehovuh  Chrift,  Lt  I 
come  to  do  thy  JViU,  0  God,  and  his  own  Arm  wrought  Salvatiori  by  becoming 
Man,  entring  Death  with  his  Humane  Soul,  brake  the  fcven  Seals  of  t.ie  Centre  oS" 
Nature,  hung  the  old  Adxm  as  a  Curie  on  the  Crols,  kindled  again  phe  Divine  Fire 
in  the  Soul,  caft  away  thc^arthincfs,  and  powerfully  through  Death  introduced 
Life. 

The  highly  pre cioui  Gate. 

Thus  the  Regenerate  may  fee  that  as  Chrift  did  caft  away  from  him  by  Death, 
only  the  Spirit  of  this  World,  and  railed  iiimfelf,  fo  ihall  they  m  his  VVord  and 
Heart  which  is  every  where  prefent,  and  in  his  Flelh  and  Blood,  not  in  the  corrupt 
Body,  be  raifcd,  for  the  inward  Body  Adam  had  in  Paradilc  is  only  capable  of  be-? 
ing  clothed  upon  viith  the  Fiefii  of  Chrift :  In  this  new  Body  fixeth  tjie  new.  Rege- 
nerate 


The  Threefold  Life  of  Man,  ^  b  I 

fterateSou!,  buttle  old  corrupt  Fiel"h  only  hmgeth  to  the  new  Body,  ytt  com- 
prehends it  not.  The  which  old  Body  conceived  from  the  Spirit  of  this  World, 
being  at  the  laft  day  raifcd  therewith,  only  in  a  figure  (in  whi  h  figure  all  \'ans 
works  folio  AT  hi'Ti)  p^ffjchmt'iits  Echer,  yet  remainech  in  us  figure  So  like- 
wife  the  corrupt  Bodies  of  the  wicked  at  the  laft  Judgment  Ihall  be  prefenteu  with 
their  Mother  the  spirit  of  this  world,  and  the  Souls  fliall  hear  the  fentence,  then 
fhall  the  Bodies  pafs  with  their  Mother  and  ftand  as  a  Figure,  and  their  works  in 
the  figure  fhall  follow  them  into  the  Abyfs. 


CHAP.  IX.  Concerning  the  Threefold  Life,     Alfo  the  Inclination  and 
whole  Government  of  Man  in  this  Life, 

\.^W  *N's  whole  Race  is  a  ftrife'twixt  the  Devil  and  the  Soul,  and  the  Spirit 
IVjL  of  this  world  and  the  Soul  j  for  this  worlds  Spirit  hath  apprehenfion 
(tho  riotDivine)  planted  in  its  Matrix,  and  this  world  ftood  in  the  Eternal  wiC- 
dom  as  an  itivilible  figure  before  the  Creation,  and  by  Creation  became  a  proper 
Principle,  to  the  end  it  mi^ght  bring  all  its  wonders  and  works  into  Exiltence,  and 
appear  Eternally  in  their  figure. 

2.  Man  only  being  capable  to  exhibit  this  worlds  wondei'S  of  Arts,  and  the  Spi- 
rit and  iAfe  of  Metals,  pre ^ous  Stones,  Earths,  Celeftial  lafluences,  cir'c  there- 
fore hath  the  Spirit  ot  this  world  longed  to  draw  Maninto  it.  That  precious  Stone 
o'  Philofophcrs  may  be  found  in  Metals  by  him  who  underftandeth  this  Author, 
in  the  Centre  of  Natures  progrcfs  to  the  Crofs  of  the  Trinity  and  Glance  of  the 
Majefiy,  which  this  worlds  Spirit  hath  a  Natural  longing  to  reveal. 

3.  The  firft  Birth  of  things  are  not  pleafant,  as  in  Trees  5  but  the  Fruit  is  a  fe- 
cond  Birth,  and  what  is  defir'd  by  Man,  which  points  us  to  our  Noble  Birth  and 
high  Defcent  which  was  Divine  \  for  when  the  Kingdom  of  the  Anger  did  prefs  in- 
to the  Fruits  the  Paradifical  Principle  did  almoft  wholly  withdraw.  Yet  though 
Toads,  Serpents  poyfonous  Herbs,  bitter  Properties,  Thiftles,  is'c.  originate  in 
the  wrathful  Marrix,  yet  as  the  evil  Properties  explicate  the  inward  worlds  they 
are  as  good,  an-^  concur  to  the  lame  end'with  the  bell  5  but  the  evil  and  good  ea- 
ten by  Aiim  being  fuch  as  we  now  eat,  was  his  eating  of  Death,  becaufe  thereby 
the  Spirit  of  this  world  captivared  him,  as  doth  both  it  and  the  Devils  Kipgdora 
rule  in  Man  ftill. 

Of  the  great  ftrife  about  Man. 

4.  Hell  faith  my  Anger  is  his  Root  he  is  therefore  by  Nature  mine.  This  world 
pleads  pofT^'Tijn  of  Man  in  its  Body,  and  his  Community  of  Nutrition  from  it. 
God  laith  I  .lavc  let  mv  Hear^  upon  Man  and  Regenerated  him,  he  proceeded  out 
of  -e  Ihavefobgat  and  f  vin  1  him  again,  he  is  mine  to  reveal  my  wonders. 
Purfua  It  to  thi?,Oiie  of  three  t^i  igs  winneth  him,  either,  1 .  His  defire  of  Honour 
G1t>  and  I'ovver  whi :h  is  the  Dsvils  Will.  2.  His  defire  of  Riches,  Opulence 
and  Pol  e'sm  which  heisa  Seaft  of  this  VVorld.  3.  He,  the  fomewhat  fenfible 
ftnner  (  but  not  the  Swine )  greatly  feal'eth  Heli  and  the  Devil,  and  weakly  pant- 
cth  after  He  ven,  bur  the  other  two  draw  fo  violently,  that  many  through  defpe- 
raition  cngulph  them. elves  into  the  ribyfs. 

Of  the  V'vil  changing  hir'.felf  into  an  j4ng€l  of  Light. 

J.  When  the  Sinner  beajins  to  b;  fenfible  of  his  evil  and  danger,  the  Devil  wil- 

linglv  permits  him  to  go  'o  the  Scone  Churches,  then  flatters  him  that  his  diligent 

fodoingmaVes   im godly  and  devout:  Where  often  thoughts  are  fow en  in  him 

of  Pride,  Luft,  ^c.  alto  of  contempt  of  others,  efpecially  if  the  Preacher  be  a 

Reviler, 


jo: 


*tk  Threefold  Life  of  Mdfu 

Reviler.  If  the  Soul  be  yet  a^^raid  and  would  repent  and  pray,  the  Devil  cloudj 
the  underftanding,  introducerh  doubts,  and  promifeth  amendment  co  Morrow, 
he  rehearfeth  words,  but  prayech not ;  for  the  Soul  cannot  reacii  the  Centre  of 
Nature  where  the  Fire  i>.ould  belbruck,  but  his  words  m  this  Worlds  Spu-K  vaniflj 
into  Air,  or  Gods  Name  IS  taken  in  vain.  r  .    -    ,      .     r    . 

6.  But  Prayer  is  a  great  f  or  at  leaft  a  true  ;  going  of  the  Soul  to  be  fpokento 
of  God,  and  brought  out  of  the  Houle  of  i:i^  into  the  Hou!e  of  God:  Which 
when  the  Devil  oppofeth  we  are  to  oppofe  the  more,  tor  we  have  in  Chrift  tar 
greatci  power  than  he.  But  it  the  Devil  covers  the  Heart  by  heaps  of  Sin  we  are 
nottodilpucccrdefpair,  b'JtrohythemontrieDevjls  Back,  and  lay  up  in  our 
Hearts  Gods  moft  merciful  Calls  and  earneil  Will  towards  us,  lliewn  by  the  Suf- 
ferings, Wounds,  Death  and  dear  Love  and  Pity  of  Chrift  to  Sinners  i  for  there  is 
no  oth;r  Will  in  God  but  to  do  as  the  Father  to  the  Prodigal  Son,  therefore  to 
doubt  of  Gods  gracious  Intents  is  to  fin  greatly. 

The  Gates  of  tte  deep  Ground  ccncerning  Mart. 

7.  The  knowing  what  Man  is  m  the  variety  of  form,  feature  and  different  driv- 
ing Will,  hath  been  controverted  fince  the  beginning,  becaufe  the  Gates  thereof 
were  funk  with  yiddrns¥i\U  but  the  Spirit  of  the  Soul  of  the  Regenerated  Man, 
knowerh  ftimfelf  in  all  the  three  Principles  to  have  but  one  only  Rule  though  in 
three  ■Principles,  the  prevalence  of  either  denominates  the  Man,  We  are  as  a 
I?-eed  fowen  in  a  Field  by  the  Luft  of  Man  and  Woman,  the  Mover  whereunto  is 
that  the  Tmdure  now  divided  to  the  Male  giving  Life  and  Soul,  and  the  lubftan- 
tiaijty  now  pecuhar  to  the  Female  giving  Spirit  and  Exiftcnce  were  in  Eternity  one  j 
wherein  this  world  ftood  as  a  Figure,  and  the  Tindure  over-fhadowed  by  the 
Wifdom  was  received  thereinto  as  the  Body  doth  the  Spirit,  yet  could  not  be 
brought  inco  fubttance  vifibie  to  Angels  who  are  in  a  fubftance  unlefs  God  had 
moved  the  Eternity. 

8.  InthemovingoftheTrinity  was  moved  the  Centre  of  Nature,  whereby  the 
Tin<fture  became  fubftantial,  and  the  fubftantiality  became  material,  yet  not  di- 
vided, wherein  when  the  Fiat  was  awakened  forth  came  all  forts  of  Beafts,  O'c 
The  Tincture  took  fubftance,  and  the  Spirit  of  the  fubi^ance  took  on  it  a  Body, 
the  firrt  had  the  Centre  of  Life,  the  other  only  an  impotent  Life,  which  may  be 
demonflrated  by  a  flaming  Iron  3  w  hich  emittethtwo  Spirits,  v/^.  a  hot  one  able 
to  awaken  another  Fire  from  its  own  Centre,  and  another  an  airy  one,  which 
thoLighit  hath  all  powers  of  the  Fire,  yet  not  thcTindure  of  the  Fire,  but  only 
the  Spirit  of  the  Fire,  a  faint  Life,  for  in  the  Eternity  is  no  Death.  Hence  is  it 
that  Lifcmufl  proceed  only  from  the  Seed  of  the  Male  Tindure  in  the  Matrix  of 
the  Female. 

9.  Every  Creature  Inanimate,  Senfitive,  (iT^c.  is  formed  according  to  the  Tin- 
fture  in  the  Spirit  of  the  Species  of  them,  as  may  be  found  by  the  order  of  the  fe- 
veral  days  of  the  Creanon  i  for  on  the  fir  ft  day  God  Created  the  Material  Water 
which  hath  an  impotent  Life,  and  is  a  Bar  to  the  Devils  Anger  Fire,  And  when 
God  faid  let  there  be  Light,  the  Light  of  the  Tindure  opened  it  felf,  which  God  fe- 
parated  from  the  darkncfs,  vii.  {hut  up  the  fierce  Fire  Lu  ifer  kindled,  which  ori- 
gmaceth  m  the  darknefs,  and  let  the  Qinteffence  bum  in  the  fat  of  the  Water  Spi- 
rit, as  doth  the  Fire  of  the  Life  m  a  Beaft, 

10.  The  Tinftnre  is  in  the  Blood  the  Life  burneth  in  the  Tinfture,  and  God 
keeps  the  Centre  of  the  Fire  in  the  darkncfs,  and  fo  every  Life  is  in  his  own  hand, 
for  if  he  let  the  Fire  into  the  Tindure  the  Spirit  is  in  the  Hellilh  Fire.  The  Tin- 
dure  was  divided  into  a  Fire  Life  and  Light  Life,  the  Fire  Litt  was  to  be  a  Firma- 
ment between  the  Holy  Mceknefsthe  Heart  of  God  and  the  weak  Air,  between 
both  which  God  dwcllech.    The  Fire  Spirit  of  the  Tindure  hath  Eternity  for  its 

Root, 


the  threefold  Life  of  Man ,  5  03 

Root,  the  Air  Spirit  hath  the  awakened  fubftantiality  ruling  the  Outward  Life  of 
Beafts,  Trees,  <^c.  having  a  weak  Tinftnre. 

11.  Thus  lee  we  Life  ftandeth  in  Fire  and  Air,  alfo  the  Original  of  Blood,  fuch 
Creatures  that  have  ir  are  more  noble  than  thofe  that  have  it  not ;  for  fuch  have  a 
falfe  Tindure  proceeded  frcm  the  will  of  the  Devil  as  is  feen  in  Vipers  and  other 
Venemous  Reptils,  for  luch  lothfom  ugly  Bodies  are  figur'd  in  Hell,  not  from  the 
divided  Tindure  but  from  the  fierce  dark  Spiritual  fubif  ance. 

1 2.  When  the  Water  covcrins  the  Created  Earth  was  feparated,  and  the  Earth 

dry,  the  coUcfted  Water  wascall'd  *  Sea,  fignifyinginthe  Language  of  Nature  a  *  Mare> 
covering,  in  reproach  to  the  Devil  whofe  power  was  drown  d.  By  the  Water  a- 
bove  the  Firmament  feparatcd  from  that  below  is  meant  the  Blood  wherein  is  the 
Tin(5lure  of  Living  Creatures,  and  that  beneath  is  the  Elementary  Water,  in  which 
twoconfift  two  Kingdoms,  i.  The  b'oul  in  the  Blood  in  the  Tmdure,  and  b€s. 
caufe  the  Tintflure  is  from  Eternity,  therefore  muft  the  figures  remain  in  Eter- 
nity. And,  2.  The  Air  Spirit  in  the  Water  which  is  corruptible  for  it  had  a  be-, 
ginning. 

13.  After  the  Earth  and  Elements  were  formed,  thefiery  Tinfturewasasaflii- 
ning  Light,  then  God  fuffered  the  Centre  of  Nature  to  open  with  its  proper  will 
out  of  the  Eflences,  and  the  whole  Principle  became  but  one  Body  whereof  the  Sun 
was  the  Heart  J  and  the  fixother  Planets  the  Spirits  at  the  Centre  of  the  Heart, 
the  other  Stars  are  its  Effences ;  all  juft  as  the  Deity  harh  been  from  Eternity, 
whence  came  a  true  Life,  Reafon,  Scnces  and  Underftanding.  yet  a  Beftial  one, 
and  Spirit  of  the  Air  manifefting  God  in  a  figurative  form,  which  this  world  (hew- 
cth,  if  we  confiderthe  Centre,  and  thence  go  on  in  the  Light  of  the  Majcfly  to  the 
Xiumber  three. 

The  Difcourfe  and  Figure  of  the  Planets  and  Signs  from  the  S^d  v.  to  the  end 
of  this  Chapter  beingitfelf  Summary  is  recommended  to  be  perufed  entirely  as 
the  Author  left  it. 


CHAP.  X.  Of  the  Creation  of  every  Being  ;  and  how  Man 
may  find  himjklf,  and  all  Myfiems  to  ,  and  only  to  the  ninth 
Nnmher. 

1.  'T'^O  feek  the  Myferiesof  Nature  in  the  Stars  and  Elements  is  vain,  neither 
X  ^W'i  nor  Mercury  will  jead  you  to  Sol  3  but  if  you  take  the  Spirit  of  the 
Tinfture,  following  cfwhich  to  5o/ feme  have  been  laid  hold  on  by  the  Spirit  of 
the  Heavenly  Tinfture,  ard  been  brought  into  the  liberty  of  the  Ma j  fly,  where 
they  have  knOA'n  the  noble  Stone,  and  ftood  amazed  at  Mans  blindncfs. 

2.  The  number  is  but  three,  flay  at  the  Crofs  or  ten,  but  nine  is  only  attainable, 
then  take  SjifKrn  as  a  Male  and  Fire- Tindure,  and  Lunx  zs  the  Female  ard  Air 
Spirit,  go  thus  gradually  in  the  w;, eel  to  5"o/,  go  then  on  through  the  Suns  Fire, 
and  bemg  through  it  lay  hold  by  means  of  the  Tin^fturc  on  the  Eternity  which  is 
the  ninth  number,  bring  that  on  the  Crofs  which  is  the  tenth,  the  very  end  of  na- 
ture, here  handle  the  Stone,  it  is  Fire- proof,  free  from  the  Wrath  andOut  birrh, 
itsfplendorisinthcMijeily,  its  Body  out  of  the  Eternal  Subflantiality. 

3.  If  now  the  feeker  wilieth  the  fp'.endor  of  this  world,  let  him  go  from  the  in- 
ward into  the  outward  Ltinx  which  break  into  a  thoufand  parts,  gi ,  ing  it  fuch  pro- 
portion of  6'c/ as  its  hunger  defireth,  and  it  is  n^dc  bright  and  pcrfev't,  but  we 

(^q  "  'OU£ht 


-Q^  the  Threefold  Life  of  Math 

ought  Juftly  to  reft  Tatisfied  in  the  tenth  number  for  this  world  is  but,  drofs  and 

dung,  therefore  Chrifl  faith,  Seeli  firft  the  J{tn^dom  cfGod,  and  all  other  things  JhiU 
be  added.    All  lycthin  the  willing,  for  the  will  maiceth  the  defire,  the  outward 
will  muft  enter  into  the  inward,  and  deny  it  feif,asif  it  were  dead  to  the  outward, 
^  bccaufe  Adam  turning  his  w  iil  to  the  outward,  caused  him  to  diQ  to  the  inward,  but 

if  we  turn  back  into  the  inward,  we  fee  God,  and  the  Eternity,  and  are  the  Simi^- 
tude  of  what  God  is,  and  are  as  we  were  Created. 

4.  It  is  more  eafie  to  the  inward  Man  in  the  Divine  Will  to  fee  the  ground  of 
the  Creation  of  this  world  than  for  the  outward  to  know  what  the  {?ences  inform. 
To  CTcate  is  to  ccmprehend  what  is  firft  figur'd  in  the  will,  as  doth  a  Builder  frame 
in  his  will  a  Model  of  what  he  is  to  Ered.  In  the  Creation  the  fix  Properties  fland 
in  every  quadrat  of  the  Circle  of  Time  which  divides  the  Day  into  Mornir^.Noon, 
Evening  and  Midoip,ht. 

y.  On  the  fifth  dav  the  Fii/r  opened  the  Matrixes  of  all  Similitudes,  and  the 
Wrath  Kingdom  prefTed  hard  to  be  imaged  with  it,  when  were  produced  all  Fowls 
and  Fii]hcs,vthenairo  all  forts  of  Spirits  of  the  Fire,  Air,  Water  and  Earth  went 
forth,  fo  that  the  whole  deep  even  to  tlie  ConReilacions  is  nothing  but  a  Life  and 
kir ring  of  Spirits.  The  Devils  place  is  in  the  darkefl  towards  the  Conftellations, 
and  fo  poor  a  Creature  is  he  asnot  to  touch  any  of  the  feven  Governments. 

6.  The  defer  ibing  the  order  of  Powers  cannot  be  fuffi:iently  feen  by  the  orderly 
Wheel  of  the  Magi,  nor  can  it  be  written  for  Reaibn  to  penetrate,  being  more 
fubtlc,  going  inwards  towards  the  Sun  ;  that  is,  upwards,  downwards  and  fide- 
ways  towards  the  meek  fubftantiaiity,  but  the  Spirit  of  the  Soul  if  it  look  with 
its  own  Eye  into  the  inward,  and  with  the  Eye  of  this  world  into  the  outward  un- 
derftanderh  it,  and  is  as  E-^ehjeC^  Vifion,  having  Eyes  within  and  withwtj  and 
the  Spirit  goeth  right  forward  wherefoever  it  goes. 

7.  Nowtofhewhowfar  Man  may  go,  and  where  he  muft  ftop,  note  that  the 
Fire  after  the  feven  Spirits  is  the  eighth  and  the  caufe  of  the  feventh.  Now  tho' 
Life  confiftsnotin  the  Fire,  yet  the  Fire  maksth  two  Tinftures-  i.  An  inward 
after  the  Eternal  Liberty,  and  flill  Mseknels  where  fpringeth  the  Majefty  of  the  Li- 
berty. 2.  An  outward  after  the  Oylfrom  the  water  oi  Venus  y  where  fprings  thie 
outward  fplendor,  fo  the  Fire  hach  the  eighth  number,  and  the  inward  Tindure 
hath  the  ninth  number,  fofar  and  no  farther  ough:  we  to  go,  but  fland  there  be- 
fore the  Crofs  of  the  number  three,  where  Angels  and  Men  are  to  ftand,not  reach- 
ing  into  the  Centre  c  f  the  Crofs  to  Create  as  did  Lucifer,  but  cail:  their  Minds  down 
into  theTinfture  of  Humility  back  into  the  ninth  number,  fearing  Gcd,  and  high- 
ly rejoicing  before  the  tenth  number  with  Songs  of  Hallelujahs  to  the  Holy,  Holv, 
Holy  Lord  God  of  Hofts  5  in  this  ninth  is  the  Virgin  Tinflare  of  Wifdom,  Paradifc 
and  Heavenly  Subftantiality. 

8.  For  while  we  keen  our  will  in  humility,  tho'  wefearch  into  the  thoufandth 
number  our  will  is  ftiil  Gods  will,  but  if  we  leave  him,  and  imagine  into  the  Won- 
ders we  are  Captives,  for  imagmstion  makes  fubflance  ,;  we  muft  go  out  of  that 
again  into  Humi!icy,Love,Pureners,  Mercy,  (^c.  or  we  fhall  not  fee  God  ;  we  muft 
fubmiftivelyfeektlie  wiliofGod,  and  rcilgn  our  whole  fclf  thereinto,  wherein 
we  can  do  all,  but  in  our  own  will  and  nature  we  muft  not  s  we  can  do  nothing. 


CHAP.  XL  of  the  true  Knowledge  concermng  Mar}. 

1.  npH  E  Earth  is  a  peculiar  Centre,  an  Out- birth  of  the  Eternal  fubf^antialitf, 

X    the  Matrix  whereof  was  corrupted  by  the  Fall  of  lucifer,  whence  the 

<L_    _.. upper 


the  threefold  IJfe  of  Man,  i^r 


bpper  Centre  the  Suns  Heart  drew  forth  from  the  Properties  in  the  Earth,  which 
longed  after  the  upper  Paradifical  Fruic,  ofwhich  Man  only  uas  capable  to  eac  af- 
ter an  Angelical  manner,  and  which  ^ifi/7rftqod  in  rhe  Froba.  cr  tryal  to  have 
done  till  he  flept,  but  wefee'hOM^  it  went  wi:h  him,  for  that  we  both  eat  and  are 
eaten  by  the  Earth. 

2.  Of  that  Paradifical  Earch  wherein  was  the  Heavenly  Property  was  Adam's  Bo- 
dy made  j  for  he  was  to  be  Lord  over  the  Earth,  and  to  open  the  wonders  of  the 
Earth,  therefore  God  gave  him  a  palpable,  yet  a  pjradifical  (  and  not  inftantly 
an  Angelical )  Body.  Man  was  made  an  image  of  die  uncreated  Virgin  of  Gods 
Wifdom  wherein  the  Aftral  and  Elementary  l^cwers  ftood,  but  neitl^r  they  nor 
the  Matrix  of  the  Earth  could  over-power  Man,  for  he  had  receiv'd  the  Eternal 
Subftantiality. ' 

3.  It  is  faid  God  breathed  into  his  Noftrils  the  Breath  of  Life,  this  was  not  Air, 
nor  can  it  be  a  thing  breathed  in  frcm  without,  for  God  is  the  fulnefs  of  all  things. 
God  longed  after  a  vifiWe  Similitude  of  himfelf,  but  his  longing  is  only  Majelty 
and  Liberty,  his  breathing  was  from  within,  for  Gods  Holy  Spirit  hath  awakened 
the  Soul  out  of  the  Centre  of  the  Fire  of  the  Eternal  Nature  ihe  fifth  form  where 
the  two  Kingdoms  of  Gods  Love  and  Anger  do  part,  and  brought  it  outwardsin- 
to  the  Tinfture  of  the  outward  Spirit,  into  the  Blocd  of  the  Heart  opening  it  felf 
according  to  the  Centre  of  Nature  i  and  the  Spirit  of  this  world  which  reacheth 
into  the  Sun  was  breathed  into  him  from  wichout,  fo  became  he  a  Living  Soul 
ruling  over  Fire,  Air,  Water,  Earth,  and  the  Sun  it  felf,  without  Covetoufnefs, 
Pride,  Envy,  Anger,  Toil>  Care  and  Sicknefs,  but  wa?  a  holy  pure  Virgin  ia 
meer  Joy  and  fove-fport. 

4.  The  dividing  of  the  Tinfturrs  is  {hewn  by  dividing  the  Crofs  in  the  Brain- 
Pan,  God  Created  Man  wirh  the  whole  Crofs  ,  but  now  'tis  divided  iialf  to  the 
Man,  andcheother  half  to  the  Woman;  before  Adam's  being  divided  he  could 
generate  out  of  his  will  fuch  a  Manas  himfclf,  havine;  the  three  Centres  in  him, 
without  tearing,  as  neither  was  the  Centre  of  the  Eternal  Nature  whence  his  Soid 
proceeded  torn,  nor  the  Spirit  of  this  world  divided  when  the  Spirit  of  Goa 
breathed  it  itrto  bim,  nor  had  he  Members  whereof  to  be  afliamcd,  his  clothing 
was  the  Heavenly  Tinfture,  his  Fall  was  his  Luft  after  the  out- principle,  aal 
could  not  eat  of  the  Word  of  the  Lord. 

f .  The  Male  and  Female  Will  to  each  other  exifteth  out  of  the  two  Govern- 
mentsof  one  fubftance,  the  Manfoweth  Flelli  and  Blood,  and  the  NoSle  Tindure 
of  the  Souloucofthe  Fire  tinfturtj;  the  Woman  Spirit  out  of  the  Tin<flure  of 
this  World,  v/^.  ofremagivinga  fofc  Spirit,  but  Man  is  yielded,  fain  home,  a 
Captive  to  the  Spirit  of  this  world,  making  an  Earthy  Elementary  Child  i  fo  that  ii 
God  had.  not  become  Ma[n  our  Bodies  had  r^e'mained  Beaf  3  A:  our  Souls  Devils,and 
fuch  we  are  nil  Born  again  in  Chrift,  and  by  him  turned  about  to  fee  into  the  tenth 
number  again.  And  if  this  be  done,  when  God  awakeris  t;he  Centre  of  the  Eter- 
nal C  which  is  the  Souls  )'  Fire,  the  Holy'Gholt  ihall  burn  forth  from  the  tincture 
oftheSoul,  and  the  Soul  be  taken  into  the  Majefty  of  God,  and  her  works  uick- 
out  lofs  pafs  through  the  Fire ;  bbt  the  Soiil  that  turncth  into  this  vvprld  when  the 
f^bfhnce  hereof  pa/fttn  into  its  Ether  is  without  God  in  the  HcBifb  F'lre,  wanting 
fheOylofthe  wifeVirgiiTS/  fot  this  W0rki  neither  gives  it  nor  fell^it,  fojfrithath 
it.tixit:    -■■■  ■  .       ,, 

Tbe^fedt'MiftriivfMiiiVejtruStion  from  the  ^m. 
'-  A  While  the  Soul  is  in  the  Seed  it  is  ottly  a  Fire  of  the  Tin^tere,  and  a  Will  of 
theCreature,  but  when  it  becomes  i'Living  Creature,  the  Fruit  is  much  as  the  Tree 
is>  and  if  it  be  forfaken  of  the  Holy  Powers, the  Will  of  the  Soui  by  the  Nature  of 
the  Fire formeth  the  fonis  Spirit  into  thfc  figure  of  horrible,  erne),  crafty,  poy- 

Q  q  z     '   '  fonous. 


Yo5  ^^^  threefold  Life  of  Man, 

fonous,  filthy  Creatures.  Alfo  in  the  Spirit  of  the  Seed  while  it  is  a  Sulphur,  vix. 
Unforir.ed  Ma'ter,  is  the  Spirit  of  this  World  and  the  Conftellation ,  fo  that  the 
outward  Life  is  fallen  quite  under  the  Power  of  the  Stars,  which  ftrongly  inclineth 
feme  to  various  Evils  and  Tragical  Exits,  others  to  mfnanng  Honours;  which  is 
done  when  a  fixed  S'^ar  having  been  fortified  by  the  Suns  Vertue ,  is  indufted  by 
the  Father  of  Nature,  it  catT  then  pow  erfully  imprefsits  Imagination  into  the 
Seed,  conveying  luch  or  fuch  a  Property  into  the  Creatures  Elementary  Life  in 
Mea  and  Beafls. 

7.  Man  thus  making  himfelf  a'^d  Pofterity  miferable,  awakens  the  Wrath  King- 
dom in  this  World,  where  the  Devil  is  the  Great  Prince:  which  awakening  bring- 
ethTempefts,  Wars  Peftilexe,  Fire,  Famine,  ^ir'c.  for  had  not  Man  opened  the 
Anger,  the  Devil  had  remained  (hut  up  without  Power  to  touch  a  Fly,  or  move  a 
Leaf.  'Tis  true,  rlac  fometimes  the  Aftral  Powers  make  and  give  for  a  Tinfture 
this  Worlds  Spirit,  and  then  by  reafon  that  the  Spirit  of  the  Soul  hst^  a  good  Cotv- 
ftcllation  at  the  rime  of  the  Spirits  awakening,  it  gives  him  a  Friendly ,  lovely  out- 
fide,  whereSy  fuch  a  one  can  give  good  flattering  wcr.ls  from  a  falfe  heart ;  for 
he  dwelleth  in  two  Kingdoms,  in  this  World  is  he  a  Hiftory  Hypocrite,  and  his  Soul 
in  the  Anger  Kingdom  with  the  Devils. 

8.  But  t'  e  Grace  of  God  appeared  by  Chriil's  becoming  Man,  to  bring  our  Hu-' 
man  Souls  out  of  Death  and  the  Abyfs  of  Anger  into  the  Tenth  Number,  the 
Eternal  Tirfture,  to  be  again  the  Similitude  of  God  upon  the  Crofs,  whence  the 
Soul  originated.  And  then  when  the  Soul  is  turned  into  the  Will  of  God  in  great 
Humility  having  Chrift's  Body,  itpaflech  through  Death  or  from  Death  to  Life  in 
the  Death  of  Chrift,  through  the  Anger  of  God  into  the  Ninth  Number  before  the 
Holy  Trinity^  and  is  imbraced  by  the  Majefty. 

,■  The  great  optn  Gate  of  Antichrift, 

9.  Antichrift  in  Men  profefling  Chnft,  is  a  contrary  will  to  the  Divine  Will,  yet 
a  Counterfeit  of  it :  but  as  the  Soul  becomes  born  of  God,  more  or  Jefs,  in  fuch 
proportion  the  renewed  Will  quits  the  Principles,  and  Didlarcs  i)f  corrupt 
Reafon  and  felf  Defires  covcr'd  by  Hvpocrifie^and  by  a  fincere  faithfxil  Love  rooted 
in  the  Life  of  Chnft,  a  holy  Flame  of  felf  evidencing  Light  arifeth,  giving  a  diftindl 
difcovery  of  Antichrift  before  which  it  falls,  and  by  which  it  is  dcftroy'd ,  for  the 
going  fi-om  Antichrift  is  the  going  from  the  Fire  into  the  Light. 

The  highly  Precious  Gdte,  alfo  the  Gite  cflmmznuQl. 

10.  Is  it  askt,  ffow  canChrtji's  Body  be  ours}  Hm  can  we  dvtell  in  the  Body  ofChrifl  ?. 
It  is  Anfwer'd,  As  we  have  AdAni'^ldh,  Soul  and  Spirit,  which  Chrifl  becoming. 
Man  hath,  yet  remaineth  God;  but  receiv'd  in  the  fair  Virgin  of  Wifdom  the  Eter- 
nal Flefli,  which  >4i4»j's  was  before  dividing  of  the  Properties,  and  the  Property 
of  our  earthy  Fle{h,fo  Chri!l's  Soul  is  ours.and  his  Body  ours,  and  his  Virgin  ours^ 
whereby  we  live  in  Chrift  when  we  give  up  our  felvcs  to  him,wherein  alfo  he  liveth 
in  us,  and  will  at  laft  prefent  us  wholly  pure  with  the  Heavenly  FleCb,  Blood,Tin- 
fture  and  Majefty  of  Chrift.  Thus  alfo  he  liveth  in  us,  and  we  are  his  Members, 
Temple  and  Body. 

11.  Where  one  faith,  HereifChriff,  and  another  TWf,  itis,  becaufe  they  have 
loft  the  Key,  for  the  Body  and  Blood  of  Chrift  is  in  the  Eternity,  and  not  (hut  up 
by  fpace  or  place,  but  as  t>.e  Sunftiincth  from  Eaft  to  Weft,  and  whofe  Light  fills 
the  World,  how  much  more  doth  Chrift  fill  every  part  of  his  Incarnation  ?  And 
when  we  defire  his  Flefli  and  Blood,  we  receive  it,  and  are  fed  bv  it  j  for  as  the 
Father  gives  Being,  and  upholdeth  all,  fo  the  ^on  gives  Vertue  and  Light.  The 
Congregation  of  Chrift  isin  tveiy  Nation  where  Men  turn  from  their  Sins  to  God, 
be  they  Greeks,  Turlis^Jftans^  Africans, 8zc.  God  refpe^s  not  Pcrfons  nor  Opinions, 
but  leeks  the  Heart ;  thofe  who  call  on  the  only  true  God  in  plain  Simplicity  are 

in 


7he  Threefold  Life  "ofManl  307 


bChrtft,  but  the  Tyrannous,  Proud,  Covetous,  Maliciouj,  Blood- thirfty  Anti- 
chrtft,  with  their  cndlcfe  Contentions  and  Djfputations  offend  the  Heathens,  whofe 
Life  and  Cuftomsarc  far  more  Innocent  and  Pious,  and  when  Antichrills  Lyes 
have  flifled  him,  broken  his  Murthering  Sword,  and  laid  him  in  the  Pit,  then  Ihall 
Chrjft  teed  his  Lambs,  and  the  Turk  be  of  the  Fold  of  the  Lambs. 

i  1.  The  whole  World  is  fiill  of  God  j  the  inward  holy  Life  dwelleth  in  God, 
and  the  inward  dark  Abyfs  ftandeth  in  God's  Wrath,  the  ftrife  is,  which  may  Image 
us  into  it  felf  in  this  outward  Life,  here  God  fees  Light  and  Darknefs  before  us.and; 
all  the  teaching  here  is  to  warn  of  the  fevere  Property  of  the  Fire ;  for  every  thing 
hath  Free-will  with  an  Inclination  to  its  Property  3  therefore  we  muft  cither  em- 
brace the  true  Good,  or  the  certain  Evil.  Young  Children  are  our  School-mafters, 
with  all  our  Cunning  we  are  but  Fools  to  them,  who  firft  play  with  themfelves, 
and  after  one  with  another,  this  the  Devil  grudg'd  us,  and  made  us  fall  out  at  our 
Play,  and  fo  we  quarrel  till  we  go  to  flcep,  and  then  others  A61  over  again  the 
-(amc  quarrels,  and  all  is  about  a  defiled  Garment  which  yet  is  not  ours,  while  we 
fliould  cbicientiv  fearch  for  a  new  fair  Garment :  when  amongft  the  Rofes,  Lillies 
and  Flow3rs,  we  (hall  in  our  own  Country  fing  the  Song,  How  the  Driver  (who 
did  fet  us  at  variance)  is  captivated. 


CHAP.  XII.    Of  the  true  Chriftkn  Life  and  Converfmon.     What- 
Man  is  to  doy  &c« 

COnfidering  well  the  34  firft  Verfes  of  this  12th  Chapter,  it  may  be  comprifcd. 
moftiy  m  thcfe  words.  He  hath  jhewei  thee,  O  Man,  what  is  good,  an^  what 
ioih  the  Lord  th}  God  require  of  thee,  but  to  do  juftfy^  to  love  Mercy ^  and  to  walli  humbly 
tt'nh  thy  God ? 

The  Way  we  muft  walfi  though  this  IVorld  into  the  l^ingdom  of  God. 

We  muft,  a  we  will  10  walk,  Crucifie  Self,  Repent,  Convert  from  Evil,  hourly 
pafs  out  of  Death  into  Life,  we  muft  not  take  pleafure  in  our  felves.  but  fo  hum- 
ble our  felves  before  the  clear  Countenance  of  the  Trinity ,  (before  whom  we  al- 
ways ftand)  and  iQok  on  Jefus  who  always  fitteth  on  the  Rainbow  in  us :  I  fay, 
we  are  fo  to  converfe  without  Self-pleafing ,  that  our  ways  may  plcafe  God,  the- 
heavenly  Hoafts  and  Man. 

The  reft  of  this  fwcet  Chapter  is  of  various  and  copious  Rules  and  Monitions^. 
yetfo  confpicuous,  thattheperufalis  rather  to  be  recommended  than  the  parti?., 
culars  extraded. 

Only  this  a/Ierteth,  That  a  *;elf  defence  againft  outward  Force  or  War ,  having 
only  a  dcfire  of  ielf-defence,  is  not  againft  God  3  for  he  whofe  Houfc  is  on  Fire     C^*  4^0 
may  quench  it. 


CHAP.  XIII.    of  Chris's  Treciom  Teftammtsthe  Lord's  Supper  and 
Baptifm, 

x»  ^  7  X  7  HEN  Chrift's  Apoftles  and  Difciples  met  together,  after  fervent  Ek- 
V  V  hortation  of  one  another.  They  took  ,  orake  ,  divided  smongft 
them,  and  did  eat  Bread  in  commemoration  of  Chrift's  giving  his  Body  tor  us  on^ 
the  Crofs,  as  himfelf  had  commanded.  So  aUb  took  they  the  Cup  in  their  hand^ 
faying  one  to  another,  Take  this  Cup  and  drink  the  Blood  of  our  Lord  which  he 

Ihed 


1^3  'fhe  Theefold  Life  of  Maiil 

{hedontheCrofsForRemiffidQofourSins,  to  fliew  forth  his  Death  till  he  com» 
aeain  to  Judgment,  and  bring  us  into  himfelf.  This  was  the  true  greacPafchai 
Lamb  inttituted  by  Chrift  alter  they  had  eaten  the  Paffover. 

1.  He  gave  them  and  they  did  eat  aind  drsnk  his  FlcQi  and  Blood,  noi:  ha  earthf 
andmorcal  Fielli  and  Blood  to  be  cheered  with  their  earthy  Teeth  and  ( wallow 'dj 
for  that  Body  of  his  was  not  divided  amongft  them,  but  he  gave  them  his  Immor- 
tal holy  Body  and  Blood,  new  and  unknown  to  the  earthy  Man,  yet  which  did  hang 
in,  or  was  United  to  the  outward  on  the  Crofs  j  this  holy  Body  becaiTiC  as  a^  -Body 
to  their  Souls,  making  them  his  Members. 

;.  As  the  Eternal  Vir-ginity,  Subftanciality  and  Wifdom  wherein  was^e  pro* 
mii'ed  Word,  gave  it  felf  into  the  perilhed  Tmdure  became  a  new  Man  at  tht  in* 
carnation  in  tns  Virgin  Mury ;  fo  the  new  Body  of  Chrift  which  was  cover'd  6r 
veiled  by  the  outward  Mortal  Body,  and  cannot  be  comprehended  by  the  Mortal, 
but  is  he  that  cometh  down  from  Heaven,  gives  it  felf  under  Bread  and  Wine  into 
tiie  Tin<fture  of  the  Souk  of  thofe  who  go  out  from  themfelvcs  into  his  Will]  thus 
was  in  Chrift  two  Kingdoms  ,  a  Heavenly  and  an  Earthy ,  the  new  Tv'an  bom  of 
Cod,  wherever  he  is,  receiveth  this  heavenly  Flefhand  Blood,  Or  holy  Humanity, 
for  it  IS  every  where,  and  had  the  predominance  in  Mam.  till  he  went  back  into 
the  Luftof  the  outward  earthy  Principle,  wherein  the  Devil  hach  entrance  to  us 
poor  Captives,  fo  that  often  the  Soul  turns  its  Will  to  the  outward,  wherefore 
Go^J  by  his  Tcftament  renewcth  the  Soul  by  this  new  Body.  .How  careful  there- 
fore ftiouldthe  Soul  be,  that  it  go  not  back  as  did  MatH.  For  the  Soul  of  Man  hun- 
g*reth  and  thirPeth  after  this  Food,  being  the  word  intended  ,  when  Chrtft-  (Aid 
Est,  This  u  my  Body,  and  without  this  Subftance,  God  is  not  known  j  it  being,  the 
Manifeftadon  of  the  Deity.  Yet  doth  the  outward  Hijmane  Nature  remain  in  He*. 
ven  palpably  ar.d  apprehenfibly  feen  by  Men  in  that  Form  it  was  in  here  when  opeft 
Earth;  and  in  that  Body  is  feen  nothing  but  the  Majcftys  Clarity  arxl  Brightnefi 
which  filled!  the  Ange'ical  World. 

4.  Now  where\'er  the  Majefty  is,  there  is  the  Subflantiality ,  which  is  the  Body 
of  the  Word,  yet  without  Im.age  j  for  the  Creature  only  is  an  Image  or  Forma- 
tion, like  as  the  Ibb^antial  Earth  is  come,though  ih  the  Deep  is  only  Air,  Water 
and  Fire  5  whereof  the  Sun  (though  but  one)  is  the  caufe. 

J-.  Werccei\«enot  intheSuppift-  another  Crc&mre  with  a  new  Soul,  but  we 
receive  onour  Soul'the  Body  of  Chrift  which  is  ali'eady  the  Efertfel  Creature,  whoft 
Flefh  and  Elood  filleth  Heaven :  and  which  is  fuch  a  Body  to  the  Soul,  as  can  at  tit& 
End  of  the  World  go  with  the  Soul  throiigh  t^.eFire  of  the  Anger  of  God  without 
fee}ing,changi?g  the  Fire  by  the  allay  of  Meekneteinto  a  meer  Love-  defirCja  bright- 
ncis  of  the  Majefty ,  Thus  are  we  in  God  the  Children  of  God.  AlUhtfah. 
ConeerningtheTeftamfmtfBitptifrh. 

€.  A  Chiy  hfftiiby  the  Mafculine^Steed  the  Fires  tin<5Hir%  brth«t  of  the  Soul,  ah<f 
by  the  Feminine  hath  the  Lights  or  Waters  Tindure,  or  that  of  che  Spirit,  biitby 
Mam's  Fall  both  were  corrupted  5  fo  that  the  Fires  Tindure  or  Soul  was  captivated 
by  God's  Eternal  Wrath  ;  and  theWaferoT5p!i?!sTin^ure  was  captivated  by  tlic 
Spirit  of  this  great  outward  World,  and  both'  had  remained  the  Devil's  Captives-, 
had  not  the  Woid  t)f  the  Lord  taken  our  Soul  and  Spirit,  and  been  made  Flefh. 
Therefore  he  inftituted  Baptifm  for  little  Children,  being  an  Office  managed  by  the 
Holy  Ghoft,  in  whofc  Vertue  the  Soul's  Water  is  made  a  Water  of  Life,  for  the 
Water  belongs  to  the  Spirits  Tiniflure,  and  fo  theSpirit  of  the  Soul  receiveth  the' 
Vertue  wrought  by  the  Holy  Ghoft  sOflice,  which"  is  the  great  Myfferyu  EV*h  as 
the  Vertue  convey'd  to  the  hunger  of  the  Soul's  Fire<  is  moft  immediarely  fJrcHn 
theVcrtuein  iheFlcfh  and  Blood  ofcireS^n,  thf  fecoai  Perfgn  of  the  Trliity. 


The  threefold  Ufe  of  Mm:  ^o^ 

TbeMzgia  cut  of  the  bonders. 
7:  Where  there  K  but  one  only  Will,  there  is  no  breaker  nor  Enmity,  but  it 
Hraweth  into  it  fclf,  and  goeth  out  of  it  fclf  in  the  fame  one  free  Will ;  but  where 
there  are  two  Wills,  there  is  fcparation  and  contrariety  j  for  one  Will  goeth  in- 
ward, and  the  other  outward  j  and  if  it  be  in  one  thing  or  body,  that  Kingdom 
hathinteftmeoppolition:  Whence  comes  a  third  Will  mixed  of  the  two  firft* 
Hence  fpring  many  needing  a  Judge,  but  if  they  a'J  be  ftrong  Wills,  they  conftitute 
Severally  every  one  a  Judge,  and  the  flown  out  Will  hates  that  whence  it  fprung, 
becaufe  it  hath  get  a  contrary  Will,  and  it  felf  proceeds  to  its  higheft  number  : 
But  feeing  it  can  get  no  higher,  nor  attain  reft  .;  therefore  at  that  place  of  inquiry 
the  Prophet  is  born,-  who  fheweth  the  caufe  w  hy  the  out  flown  WiU,  inltcad  of 
going  to  the  Crown- number,  hath  awakened  the  Turbx  or  difturbance,  which  Ihall 
have  an  [end  by  rifing  of  a  new  Kingdom,  whereof  the  Prophet  is  the  Mouth  j 
which  new  Kingdom  being  generated  out  of  the  breaking,  caulech  the  Pride,  Co- 
vetoulbefs  and  Envy  of  the  ftrayed  Wills,  like  evil  Twigs  to  be  broken  and 
wither:  And  whereas  they  call  themfelves  Children  of  the  good  Root,  the  Pro- 
phet tells  them  they  are  Murthcrous  Wolves 5  and  if  the  Turba  be  growo  up  with 
it,  it  brcaketh  the  multiplicity. 

8.  Now  when  the  Father  poiu-s  Oyl  into  the  Wounds,  the  Ovl  it  felf  becomes 
Poifoa,  which  fliould  have  been  a  Remedy  5  for  the  Grayed  Will  hath  made  an 
Oyl  by  his  own  Wit  and  Art  wherewith  it  feeds  and  aduates  its  earthy  fcnfual  de- 
fires;  fo  that  the  true  Oyl  is  death  to  this  £vil  Will  of  the  multiplicity,  for  it 
calleth  it  felf  the  Good  Tree,  fo  there  is  no  Remedy  but  it  muft  be  its  own  de- 
ftroyer,  and  the  apoftated  Children  are  given  to  the  Turba  to  be  devoured  one  of 
another.  They  boaft  themielvcs  to  know  much,  but  do  it  not,  but  retaining 
the  Hiftory,  deny  the  Power,  as  their  Father  the  Devil,  who  knoweth  as  much  as 
thcj',  doth  it  not- 

9.  .But  she  Mother  of  the  Genitrix  finding  her  Children  become  ftrange  to  her^ 
falling  into  lamentation  and  anguifh,  doth  conceive  and  bring  forth  a  young  Son  I 
on  him.  fbe  put  a  garment  of  childifli  fimplicity,  and  he  became  a  Lilly  Twig  of 
Purity ;  he  iliall  break  the! urba,  and  doing  the  Divine  WiU,  remain  in  the  houfc 
forever;  whence  the  other  by  following  the  Devil  revolted,  feigning  to  thera^ 
felv^gcod  words,  blefTingthcmfelves  for  hearing  and  feeing  what  they  hear  and 
fee,,  and  taking  the  Covenant  of  God  into  the  mouth  while  they  hate  to  be  xe- 
forvned,  and  dwell  in  falfliood. 


C  H  A  P.  IX.    Of  the  Broad  and  Narrow  Ways. 

h  nf^HE  Bread  V/ay  leading  to  the  Abyfsof  Wrath,  is  what  we  fironcly  m- 
^^\K  c^i"C/o.  being  as  to  the  inward  or  firft  Principle  (the  SouFs  Original 
anderfloodofthe  four  Anguifjics)  in  the  way  of  craft,  cruelty,  pride,  revenge, 
defireo.  Rule  and  Pomp:  And  as  to  the  outward,  the  wayofeafe,  pleafure,  vo. 
luptuoulnefs,  with  a  fwinifb  appetite  to  get  and  keep  all. 

2.  Our  Temporary  Nature  is  captive  to  the  Bellial  Properties,  whereto  it  is  k- 
verally  formed  by  the  Spirit  of  this  World,  according  as  tlie  Wheel  of  the  Out- 
ward^Nature  ftood  at  the  mftantof  ihe  formation:  But  if  Men  remain  puided  only 
thcrehy,  it  yveth  tne  Body  to  the  Earth,  and  the  Soul  to  Keil.  Yet  fo  broad  is  the 
tvil  Way,thatthe  Travellers  therein  may,  as  with  full  Sa!l,traver[e  it,  the'  by  con- 
nitution  they  be  adapted  to  dcfire  of  deep  fcarch  after  knowledge,  skilful  infoe- 
aion  into  lecrcc  Myfterics,  reany  pra^ical  and  fpecuktive  A«  ts  and  parrs  of  Wii- 

dom 


-  J  Q  7he  threefold  Life  of  Man, 

dom  by  quick  AftralReafon.  Others,  tho'inthe  fame  broad  Road,  may  have 
excellent  skill  m  diiputes  of  Antient  and  Modern  Religious  Controvcrfies  and 
Traditions  in  Dodnne  and  Difcipline,  they  may  be  prudent  exemplars  in  Man- 
ricrj,  great  Proficients  m  Philofophy,  profound  Cafuifts  in  Theology,  with  fo 
■good  progrei's  at  if  chey  were  Pi.lars  in  God's  Houfe,  and  all  this  adorned  with  a 
blamelels  Converrati->n  tol  uman  obiervation. 

3.  But  all  ihisdeftuure  and  cxdufiveof  a  changed  Will,  but  retaining  unmor- 
tified  affedions  and  deftres,  having  an  unregenerate  Heart,  a  Soul  dead  to  any 
Life  of  Refipnaticn  and  Sacrifice,  but  is  fiill  immutably  ftubbornj  is  therefore 
asconcerning  the  Faith  reprobate,  for  the  right  Faith  is  the  right  Will,  which 
(diverted  of  its  fc'f- lulls)  enfersinto  thelivmg  Word,  whereas  the  otheris  with- 
out God  in  the  World,  tho' flattering  himfelf  all  his  life  long  with  the  merits  of 
JefusChrin-  i  is  iVarein  them,  his  Predefiination  from  Eternity,  his  affurance 
never  to  fan  away,  whereas  he  was  never  rifen  with  Chrift,  but  lies  drowned 
with,  ar.d  under  the  dcfires  of  the  nrefent  Evil  World,  and  lives  wholly  a  ftranger 
to  thedyingof  Chnft,  to  the  emptying  of  the  corrupt  felf-willj  for  the  Pearl  a 
in  That  man's  account  too  dear,  nor  will  he  buy  Oyl. 

Of  the  Company  ar.d  j^Jiftirice  oj  t':e  Hcly  Angel f. 
4.  As  Men  fearing  God  readily  help  each  other  in  their  mifery  j  fo  do  the  Holy 
Angels  powerfully  affift  Men)  for  they  affbct  the  company  of  vercuous,  humble, 
chaft  men,  thcmfelves  being  very  pure,  chart,  modert,  humble,  friendly,  and 
know  no  deceit  or  iniquity  ;  they  have  alio  great  delight  among  little  Infants, 
and  fometimesmanifeft  thcmfelves  to  thcT,  and  play  vvith  them,  if  they  be  the 
Children  of  God  ;  for  they  do  nothing  but  v,  bat  is  innate  in  them,  both  the  An- 
gels and  the  Children,  They  have  alfo  great  joy  for  one  poor  Soul  delivered  from' 
the  Snares  of  the  Devil,  and  are  at  hand  ready  to  deliver  luch  in  their  greateft 
extremities,  having  an  over  baliance  of  Power  to  that  of  the  Evil  Angels,  elfc 
what  Ruins  would  the  Devils  make  in  the  bufie  execution  of  their  Office  in  the 
Turba  magna  of  terrible  Storms  ?  <^c.  as  far  as  the  fierce  Wrath  is  therein  en- 
kindled, were  they  not  curb'd  and  drove  away  by  the  minirtration  of  the  Hea- 
venly Ho  fts  of  the  holy  and  mighty  Angels  fent  out  by  the  Almighty  gracious 
Jehovah- 

y.  There  is  therefore  no  caufe  at  all  of  defpair,  tho*  the  whole  World  feem  to 
be  againft  us.  Nor  are  Prayers  to  be  made  to  them,  for  they  accept  not  that  ho- 
nour, but  dirci?"  us  to  God-  Whatever  befals  us,  is  to  purifie  us  as  Gold  j  for 
God  aims  to  have  fair  lovely  Children,  and  of  undcrrtanding,  to  difcover  the 
Deceits  of  the  Old  Serpent 

God  fets  Heaven  and  Hell  before  us,  therefore  mart  the  Soul  have  Underf!and-' 
ing  to  chufe,  and  Faith  to  fight,  for  it  muft  he  a  continual  Warriour.  If  we  make 
our  felves fierce, falfe, covetous,  proud  Devils,  we  are  fo;  but  if  we  image  in 
our  Souls  humble,  meek  fubmiffivenefs,  with  a  love  to  follow  the  Lord  we  enter 
into  the  Holy  Principle,  and  are  in  the  Paradifical  and  Angelical  Regiment.  Let 
all  therefore  be  warned  according  to  what  they  form  their  Spirits,  which  is  com- 
mended to  feafonable  and  moft  lerious  and  continued  confide  ration. 


CHAP.  XV.   Of  the  mixed  World,  its  wicked  exercife,  beingaGlafs 
wherein  every  one  may  try  ont  of  what  Spirit  thtmfelves  are. 

J-  A  y1  Oft  juft  and  necefTary  is  it  to  reprehend  pra»5lical  Impieties,  Immorali- 
JwV±  ties  and  Debauchery,  efpecially  among  fuch  profefling  goodnefs  3  the 

which 


the  threefold  Life  of  Mah,  3  r  i 

which  unchriftian  Converfation  is  chargeable  on  high  and  low,  Prieft  and  People, 
old  and  young,who  all  are  yet  apt  to  account  this  a  Golden  Time,  and  blefs  them- 
felves  in  it,  tho'  it  is  a  time  of  lamentation,  being  the  opening  of  the  laft  Seal, 
and  of  pouring  out  the  Vial  of  God's  Wrath,  bringing  to  light  the  Wonders  of 
Hell,  particularly  the  Pride  and  Oppreflion  derived  from  thofe  fent  to  the  Uni- 
verfity,  enflaving  the  People  in  their  Underftandings  by  Conftitutions,  Orders, 
Statutes,  <^c.  and  in  their  Bodies  and  Eftates  by  wrdling  from  them  their  fweat, 
and  the  fruit  of  their  labours  wherewith  thefe  pamper  themfelvcs;  a  pra<fiicc  not 
grounded  in  Nature,  but  is  hellifh,  for  there  one  Form  vcxeth  and  plaguech  ano- 
ther, fo  that  among  thefe  the  Dog  is  more  happy  than  the  poor  of  the  people. 

2.  And  this  hath  another  confcquent  Evil,  in  that  itinduceth,  and  in  a  fbrtin- 
forceth  the  poor  to  imitate  them,  and  to  live  by  deceit,  doing  that  alfo  fwiniflily, 
which  the  other  do  in  pride  and  bravery :  All  which  is  convinced  of  great  mad- 
•nefs,  confidering  the  Ihortnefs  and  uncertainty  of  the  prefent  time,  the  great 
ftrid  folemn  Judgment  day,  and  the  Eternity  of  the  Life  to  come,  on  the  brink 
whereof  we  ftand,  ready  to  enter  ur.conceivable  happinefs  by  the  narrow  way, 
or  intolerable  mifery  and  ftiame  by  the  broad  way.  Yet  this  Chapter  concludes 
that  a  fincere  Chriftian  doth  not  here  wholly  know  himfelf,  feeing  comparatively 
nothing  but  his  vices,for  his  San(ftity  Chrid  hideth  under  his  Crofs. 


CHAP.  XVI.  Of  praying  and  fafting,  veh  at  praying  Us  power  ^   ufe^ 
benefit  and  preparation  to  Go^s  Kingdom  is, 

I.  T^  H  E  eameft  reftlcfs  hunger  and  thirft  of  Man's  Spirit  after  the  meek  reft 
1.  of  Divine  Love,  from  the  Property  of  the  driver,  being  fo  impetuous, 
that  the  Morning  calleth  to  the  Evening,  the  Night  to  the  Day,  and  one  Day  to 
another  panting,  when  will  the  refrclhmentcome?  Sheweth  whence  Man  came, 
and  how  greatly  he  is  ftrayed,  having  no  place  of  reft  till  he  be  driven  back  to  his 
ftill  Eternal  Mother  (the  Eternal  Nature  )  for  here  the  driver  taketh  him  by  the 
very  throat ;  &  he  lieth  as  one  among  the  flain  in  a  great  Bartle,  who  dares  not  life 
up  his  head  for  fear  of  the  cruel  overflowing  Conquerors,  or  as  one  furrounded 
with  malicious  Foes,  who  all  f^rike  at  him  to  murther  him  ;  or  as  one  fallen  into 
a  deep  Pit,  hoping  for  help  only  from  above,  or  as  one  fallen  into  a  deep  Sea 
fwimming,  \ti  feeing  no  (hoar,  figheth  for  help  from  Heaven. 

2.  So  is  it  with  Man  s  Soul,  for  if  the  Soul  fearch  its  own  fleli,  bloo^i,  marrow 
and  bones,  thev  are  Enemies  incompalfipg  and  captivating  it  j  the  Spirit  of  this 
World  fuppreffethit,  and  would,  like  a^ea,  drown  it,  by  pampering  the  BeRial 
Life ;  the  Devil  alfo,  as  a  cruel  proud  Enemy,  draweth  it  into  t":e  fierce  akine 
Abyfs,  ftrikinfi  at  it  with  hellifh  anguifliar.d  dcfpair. 

^  3.  Then,  if  ic  will  be  faved,  its  Will  muft  depart  from  the  outward,  and  from 
Its  own  thoughts  and  mind  into  God's  mercy  ;  for  the  Word  that  made  Mans 
Soul  became  Man.  and  his  holy  Humanity  the  flelh  of  the  Eternal  Word  his  food, 
his  blood  alfo  the  Water  of  Eternal  Life  is  as  a  pare  new  Body,  and  this  Word 
was  a  meek,  pure,  defirous  Love,  and  then  the  Holv  Ghoft  leads  it  out  of  Prifon 
from  the  Battle  of  the  driver,  cooling  its  flames,  and  the  Soul  becomes  an  humble 
Child. 

4-  When  the  whole  man  refolves  into  a  Will  of  leaving  every  Evil,  and  fceking 

God  with  the  whole  heart,  he  is  received  as  Dinid,  when  he  began  to  fct  himfelf 

to  pray,  and  chaflen  himfelf,  the  command  came  fcrch.    But  the.  Life  is  from 

w  itmn,  as  when  Chrif^  raifcd  Vi\_irv.i  by  a  power  from  within  from  the  Centre 

.  Rr  of 


3 1  i  the  Threefold  Life  of  Man, 

of  the  Soul,  as  fo  alfo  (hall  we  be  raifed  at  laft  j  for  the  Word  with  the  three 
Principks  cwells  in  us.Ard  all  Souls  are  as  it  were  one  Soul,  being  all  propagated 
of  one  Sou!,  therefore  will  they  all  hear  the  Voice  of  the  Human  Soui  of  Chrift, 
and  arife  with  their  Bodies. 

f .  So  when  we  pray,  it  is  not  to  a  God  afar  o£  for  God  heareth  in  the  Centre 
of  the  Soul  of  the  repenting  finner,  preffing  out  of  the  anguifli  ot  the  firll  Prin- 
ciple, and  out  of  the  Spirit  of  this  World  into  the  holy  fecond  Principle,  which  is 
alfo  in  the  Soul ;  for  when  we  pray  aright,  the  Word  which  became  Man,  having 
the  Holy  Ghoft  in  it,  goeth  from  the  Father,  and  meeteth  the  pouring  out  Soul; 
for  the  Body  is  not  worthy,  but  the  new  Body  of  the  flefh  of  Chrift  (when  the 
Soul  attains  it)  is  the  Temple  of  the  Holy  Ghoft.  Then  comes  the  Soul  to  God 
as  the  Prodigal  Son,  with  an  humble,  fubmiflive,  obedient  Will, from  the  Swine ; 
He  knocks  at  his  evil  heart,  and  breaks  open  the  doors,  and  the  Father  faith,  Tbisf 
m^  Son  wiJ"  /c/f,  Ayii  u  found^  wm  dead,  and  U  alive. 

The  latter  part  of  this  Chapter  is  not  extrafted,  being  a  brief  Expodtion  of  the 
Lord's  Prayer,  according  to  the  Language  of  Nature,  which  is  little  known. 


CHAP.  XVII.    Concerning  God's  Bkffmg  in  this  World. 

I.  ^T^H  E  Soul  finds  it  felf  in  fuch  an  Eartiy  Garment,  caufing  {tame,  and  is  fo 
X  choaked  by  the  Devils  fmoky  Pit,  which  reprefcnrs  God  a  cruel  fevere 
Judge,  thatftands  at  a  catch  to  damn  it.  or  decreed  its  eternal  perdition  before 
the  prefent Vv orld  was;  that  the  Soul  muft  reeds  be  under  total  defpair,  or 
gi-eat  doubt  (at  leaft)  of  falling  {hort  of  the  Light  of  God ;  for  fuch  is  the  Effeft 
of  frame  and  guilt.  Therefore  the  Soul  by  this  mifunderflandirg  faits  back, 
feekirg  feme  larisfaftion  from  the  Spirit  of  this  World,  and  iuppcrt  for  the  out- 
ward Life  only  (or  chiefly)  to  he  had  by  its  own  diftruftful  carking  and  toilingin 
his  own  contrivances  and  fubtle  reafon;  a  confequent  of  the  Curfe ;  whence  fo 
many  potent  delufions  fpring,  for  he  thus  falls  home  to  the  Earthy  Life  for  meat, 
clothing  and  habitation. 

2.  And  this  is  contrary  to  the  Life  Man  fhould  have  led  -,  for  as  God  dwelleth 
in  the  Earth,  ^  et  the  Earth  apprehendeth  him  not ;  fo  Man  fho.  Id  with  the  So\}\ 
have  eaten  the  Divine  Word  of  God's  Love,  tho'the  Body  had  been  of  the  Matrix 
of  the  Earth,  yet  not  captivated  in  it,  but  eating  of  the  Blefling  of  God.  The  Body 
was  taken  out  of  the  Centre  of  the  Fire  and  Waters  Tir.clure,  the  Soul  out  of  the 
fecond  Principle,  why  then  fhould  the  ^ody  captivate  the  Soul  ? 

5-  The  Outward  Life  confifts  xr  three  par*-',  ore  in  the  dominion  of  the  Stars^ 
another  in  the  one  Element  divided  intc  tcui  and  the  (tl.cr  the  dominion  of 
God-  So  that  the  Man  who  trufieth  in  God,  and  not  in  his  RcaP^n,  the  Spirit  of 
God  ic  with  hii  ,  bleflTi/g  what  he  i?,  hath  and  doth:  J-cr  feeing  tlf  SopI  hach  the 
Boov  of  God, 'ow  can  God's  Spirit  forfake  the  outward  Be  dy,  \vhich  muft  open 
its  Worder« ;  God  wants  none,  and  all  are  ahke  profitable  to  him,  the  politick 
and  the  wevk.;  fcr  with  the  outwardly  wife  he  rulcth,  and  wi'^h  the  outwardly 
fimple  he  tilleth,  buildeth,  ^iTc  and  this  Worlds  outward  Spirit  gi\es  degrees  to 
men  here  3  fo  according  as 'he '^oul  is  indued  with  Divine  Fouer,  fuch  are  the 
degrees  in  Heaven,  yet  all  in  one  Love;  but  God's  Chi'dren  are  in  this  an'  --hat 
World  as  Gocd  Herbs  and  Iweer  F'owers,  which  yield  their  feveral  Vertues 
in  harmony  to  r;  e  spchccary,"  and  the  wicked  are  as  poifonous  Weeds, 
Thorr  s  ai.d  Thirties,  who  feparatc  themfelvcs  and  their  Off-fprjng  into  an  evil 
Self-will  and  Property. 

4-  Cove- 


the  threefold  JJfe  of  Man,  3  r  ^ 


4.  Covtftoufnefs  is  madnefs,  driving  Man  (DeMl  like)  to  Torment,  others  about 
a  handful  of  Earth  ciia  Stone,  of  whicU  the  World  hath  enough,  and  plague  him- 
felf,  to  get  the  Good  of  th^t  he  mutt  fpeedily  leave,  and  the  gna  Ai.-g  guile  which 
will  never  leave  him.  This  Man  fiill  runneth  a^^ier  that  ■  "are  and  "sorrow,  which 
runneth  after  him,  whereas  every  one  it  content,  hath  a  lufficiint  Portion  from 
the  Spirit  of  this  World  ;  and  of  Care  ai.u  Sorrow  alfo,  as  faith  the  Lord,  Sufficiejit 
for  the  day  U  the  Evil  thereof.  But  Man  s  mad  ''•'^•V  is  all  to  a^Vmce  Pride ;  whereas 
the  Kingdom  of  God  is  Love  and  Humility,  atij  it  Manfufters  not  himfeiftobe 
captivated)  Heaven  and  Earth  is  his  by  G- c'sfrfe  11 -imrion,  lonot  only  Heaven, 
but  the  Sun,  Stars,  Elements,  Earths  Sea  and?,  is  Man  s  by  Nitural  Propriety. 
To  truft  therd^ore  in  God,  is  to  build  fure  m  Heaven  and  Earth. 


CHAP.  XVIII.    Of  Death  and  Dying.   How  Man  is  when  he  Dieth, 
and  how  it  is  with  hirn  in  Death. 

I.  'TT'H  E  Life  confi^eth  in  three  Parts;  i.  The  Inward  which  is  Gcd's  Eternal 
1  hidden  Myftery  in  the  Fire,  whence  Life  exilleth.  2.  The  Middle  or  Eter- 
fial  Image  of  God,  wiierein  God  fee:h  himfelf  as  a  Man  doth  himfclf  in  a  Glafs. 
5.  The  "ipirir  ot  the  great  World  which  this  Eternal  Imag;  got  in  the  Crea- 
tion as  a  Glafs  to  fee  it  felf  in  j  10  the  out- principle  figures  the  inward  ,  and  the 
inward  Image  harh  fo  gazed  on  the  outward,  as  that  it  hath  received  the  outward, 
which  muft  break  off  again,  which  becaafe  it  is  bound  to  the  Eternal  Centre  of 
Nature,  therefore  is  the  breaking  in  Death  fo  very  painful. 

z.  The  outward  confirterh  in  the  Sun's  Tinfture  and  its  Dominion  are  the  Pla- 
nets and  Stars,  each  of  which  ftill  drive  on  to  ics  Limits,  and  when  it  comes  again 
to  its  place  where  it  flood  in  the  Creation,  all  whereof  it  was  Lord  ceafeth,  for 
there  it  commenceth  a  new  Age,  whence  many  a  young  Child  \a  the  Womb  dieth  j 
for  its  Lord  is  at  its  Period.  And  to  hit  the  Point  of  our  limited  End,  it  is  required 
to  know  exadly  the  Number  and  Period  of  the  Sign  which  is  our  Leader. 

5.  How  hardly  can -the  Living  Man  expreis  how.  it  is  with  one  that  is  Dead, 
which  himfelf  hathnotexperiinented?  A  Dead  Man's  fence  is  ceafed  with  ex- 
tinguifliing  his  Fire,  his  Elementary  Spirit  evaporateth,  his  Blood  and  Water  pals 
into  Water  and  Earth,  alfo  therewith  his  EflTcnces,  thus  his  Beginning  finds  End. 
But  becaufe  the  corruptible  hath  an  Eternal  Root,  therefore  the  Eternal  worketh 
in  the  Fragile,  and  becaufe  the  outward  Imageth  the  Eternal ,  it  fliould  bring  its 
Wondeis  and  Similitudes  into  the  Eternal,  whence  it  is  originated. 

4.  The  Souls  Will  worketh  in  the  Centre  or  Eternal  Root ,  the  Aftral  Spirit 
works  in  the  Body ,  adhering  fo  to  the  Soul ,  that  the  Soul  often  luftethto  do 
what  the  Starry  Spine  doth  3  and  fuch  Souls  who  get  no  higher  fall  into  Cove- 
toufnefs,  Pride,  Envy  and  Anger,  whenceif  they  convert  not  in  thofe  very  work?,' 
muftthe  Soul  Eternally  dwell,  doing  the  Devils  Will,  hating  God,  loving  Folly, 
which  was  here  and  is  there  their  only  Treafure :  but  only  in  the  time  of  the  Body* 
hath  the  Souls  Will-ability  to  withdraw  thence,  and  turn  into  the  Meeknefsand 
the  Holy  Will,  where,  with  the  Water  of  Eternal  Life  the  Fire  is  que,nched ,  and 
the  Soul  hath  Ability  through  Jefus  Chrifl  to  draw  by  a  renewed  WiU  out  from 
the  Evil  Lufts,  but  thofe  Souls ,  who  at  deceafing  of  the  Body ,  even  then  enter 
into  the  Will  of  God  having  little  of  the  Heavenly  Subftantiality,  do  lye  in  reft 
in  great  Humility  in  the  Delight  of  Paradiiis,  or  the  one  Element,  but  not  in 
the  Majefty,  in  hope  of  farther  increafc  of  Heavenly  Light  at  Chrift's  great  ap- 
J>caring.  -       . 

R  r  2  y.  But 


2  J4.  '^^^  threefold  Life  of  Man, 

f.  But  the  Zealous  Souls  who  here  did  put  on  the  Body  of  God,  and  were 
Obedient  under  theCrofs  in  Righteoufnefs  and  Truth,  their  Works  in  their  ftrong 
Will  follow  them  ;  fo  great  is  their  Glory,  Power,  Might  and  Majcfty,  as  no  Tongue 
canexprefs,  they  are  God's  Children  ,  his  Wonder,  Power,  Strength,  Vcrtue, 
Love,  Praife  and  Glory,  all  whatfoever  the  Will  defireth,  is  there  in  full  Perfe- 
dlion  and  Eternal  Power.  God  s  Kingdom  confifts  in  Power  to  conceive  of 
which  muftbe  brought  a  Heavenly  Mind,  tofuch  God's  Spirit  will  fhew  the  Hea- 
venly Subftance ;  for  it  is  mucheaficr  for  the  enlightened,  to  fee  the  Heavenly 
Subi!ance,  than  the  Earthy. 

6.  The  Soul  dwelleth  not  in  the  outward  Spirit,  but  is  thereby  hindred  from 
exercifc  of  its  Natural  Principle  which  is  the  Eternal,  fo  is  it  that  Antichnft  puts 
Holinefs  in  that  which  comes  m  at  Peoples  Ears  in  Sermons,  which  often  coming 
from  an  Hypocritical  Ground,  covercth  the  Soul  that  it  enters  not  into  it  fel^ 
and  bring  the  outward  into  Obedience  of  the  inward,  by  forfakingSin  and  Hypo- 
crifie  :  but  reft  in  a  conjecftural  Knowledge  as  of  Matter  without  Spirit.  'Tis  true, 
if  an  Evil  Man  fpeaks  God's  Words,  he  that  is  of  God  hearing,  hears  God's  Word, 
but  the  wrathful  or  otherwife  Evil  Spirit  in  Man ,  is  not  appeafed  or  amended  by 
its  like,  for  he  is  not  thereby  awakened. 


Forty 


3^5 


Forty  Queftions 

OF   THE 

S  O  U  L: 

Anfwered  by 

QUeft.  !•  \  7  \  T^efce  the  Soul  exiftedfrom  the  Beginning  of  the  World  ?  ' 

Anfte.  To  underftand  theSubftance  ofal!  Subftances,  confider  outward  Fire*  • 
which  bumeth  out  of  a  har(h,  aflringent  Matter.   The  Fire  is  a  Iharp  deftring, 
which  in  great  Anguifh  entreth  into  it  felf ,  and  grafpeth  after  the  Liberty ,  and 
catcheth  it ,  and  fo  flameth.    And  though  in  the  Eternal ,  is  no  fuch  Fire  to  be 
underftood  as  lliincth  in  the  outward,  yet  it  is  fo  in  the  inward  in  the  harfli,  de- 
firing.    The  outward  remainctha  Darknefs.  and  within  it  felf,  in  the  Will  of  the 
Eternal  Liberty  it  is  a  Light,  fliining  in  the  ftill  Eternity.    In  Fire  are  ten  Forms,  Ten  Forms  of 
or  difiinft  manner  of  DifFerenccs  all  generated  in  the  Will,  being  the  Eternal  Wills  Fire. 
Propriety ,  therefore  it  is  Gods ,  and  the  Liberty  which  hath  the  Will ,  is  God 
himfelf. 

The  firft  Form  of  Fife,  \&  the  Eternal  Liberty  which  hath  the  Will,  and  is  in  it  The  Liberty,  ■ 
felf  the  Will. 

The  fecond  Form  is,  That  it  is  defirous.  Defire. 

The  third  Form,  is  a  (harp  drawing,  where  originateth  the  Eternal  Enmity,  and  AttraSiion.  ~ 
OppofiteWiU. 

The  fourth  Form,  istheFlafli  of  Lightning,  caufedby  the  Liberty,  and  is  the  Jclafh. 
caufc  of  the  Anguifh  fource. 

The  fifth  Form,  is  the  Eternal  Nature,  in  which  ftandeth  two  Kingdoms,  vit^.  Eter.  Nature. 
One,  an  Image  of  God,  the  pure  Virgin  Wifdom,  the  caufe  of  the  Firmament,Ele- 
ments  and  Stars :  and  the  other  a  Simihcude  of  the  fevere  fierce  Wrath,  according 
to  which  God  calleth  himfelf  a  confummg  Fire. 

The  fixth  Form,  The  two  Principles,  one  whereof ,  is  the  caufe  of  the  other,  fi^e  and 
the  Fire- life  is  the  caufe  of  the  Light-lite,  and  the  Light'life  the  Lord  of  the  Fire-  Light. 
life  :  one  is  Life,  the  other  is  Food  of  the  Life. 

The  fevenrh  Form  is,  one  Magia  going  always  out  of  the  other,  and  is  the  others  Magrt. 
Looking  glafs.    In  Fire  and  Water,  Life  xonfifletb.    The  firft  caafe  of  Life  is 
Fire.  The  fecond  is  Light.  The  third  is  Spirit  :  Every  thing  confilteth  in  an  inward 
and-Qutward  Subftance.  The 


3 1 5  Forty  Queftions  of  the  Soul  Af^fvcereci. 

turbi.  The  eighth  Form  is  ihtTurhi  ^  which  breakerh  the  comprized  Life  againi  and 

flieweth  tuch  things  to  the  Beginning,  as  were  not  from  Eccrnity,  but  came  to  be 
in  the  comprized  time :  but  the  Turba,^  muft  be  underftood  in  a  twofold  Form. 
A  fierce  wrathful  F  re,  in  a  corruptible  Body  :  the  Spirit  without  a  Body,  muft  be 
fwallowed  up  in  the  Eternal  Wrath-fire.  But  the  other  is  a  Light  and  Love-fire, 
and  the  Spirit  which  h*th  a  Body,  (vf^.)  An  incorruptible  Body,  hidden  Man,  old 
[or  firft]  Adamical  Man,  Chnft's  Flefti,  remaineth  Erernally  in  God's  Body,  fuch 
a  one,  is  no  more  in  Jt  Icjf,  but  hath  died  to  its  own  W:ll,  and  the  Love-willfa- 
tiateth  or  filkth  the  Fire  of  tnc  Original,  and  then  livedi  Eternally. 

TinHnre.  The  ninth  Form,  is  the  Virgin  Tindure,  the  Love ,  Meeknefs  ,  Humility  an  un- 

fearchabie,  incorruptible  Lite ,  a  Firfc  and  yet  no  Fire,  it  burneth  but  coofumeth 
not,  it  IS  the  Life  of  Angels  and  Holy  Souls. 

HolyTirnivy^  Tl^  tenth  Form,  is  the  entrance  into  the  Holy  Ternary,  in  whi"h  Angels  and 
Holy  Souls  become  corporized  in  the  Heavenly  Subftantiality.  Although  thrfir 
Number  bclongeth  to  the  place  between  the  jth  and  6t\\  Numbers. 

To  Anfwer  yet  further  to  this  fir.'t  Qucftion  It  is  faid,  That  chough  the  Child 
knoweth  its  Father  and  Mother  well,  vet  knoweth  not  the  time  and  place  of  its 
Begetting.  If  we  fay,  Angels  and  Souls  have  been  from  EtenJty,  the  Propagation 
of  Souls,  will  not  adn  Mt  it 

It  is  therefore  fummanly  anfwered.  That  the  ^oulorigirafet:  out  of  Gog  from 

^  Eternity  without  Ground  or  Nurrb;r,  and  erdureth  in  its  t  •  nity  :  buttr.e  be- 

ginning to  the  moving  of  the  Creature,  which  is  done  in  Goa  • .  ;ijld  net  be  men- 
tion'd  :  only  the  Number  Three-,  hath  rehghtedtohaveChilcir-:  ike  it  it"(  and 
outofitfelf,  and  fo  hath  revealed  it  feU  in  Angels  and  mthc  Sll'  of  Adum,  and 
pafledor  tranfmigrate  ^  it  felf  into  an  Image,  as  a  Tree  doth  into  the  Fruit,  for  thai 
is  the  right  manner  of  Eternity. 

Q.  2.  ffTjat  the  Soulfi  intheEfence,  Subftince,  Nature  And  Prc^erty  } 

A.i.  Its  EiTences  are  outof  the  Centre  of  Nature,  all  the  three  Principles  lye 
therein,  and  is  as  a  branch  out  of  the  Holy  Trinity. 
2.  It's  Subftance,  is  out  of  the  heavenly  Subftan-iality. 

5-  Its  Will  is  free,  to  fink  down  and  account  it  lelf  nothing,  and  fprout  only 
as  a  branch  out  of  God's  Tree :  Or  otherwifc,  to  climb  up  in  its  own  Will,  into 
the  Fire. 
4.  Its  N'ture,  is  the  Centre  it  fclf,  with  the  feven  Spirits  to  propagate  with. 
'The  Soul  iii    .    y-  It  is  a  total  Sabftance,  out  of  all  Subf.ances ,  and  Similitude  of  the  TrinityT 
total  Simili-    if  it  be  in  God :  if  not,  is  a  Similitr.de  of  a'l  Devils.    Its  Prope^jf- ,  vi  as  in  the  firft 
iule  cf  the      Soul  created  of  both  Mothers,  on  which  foi'owed  the  Command  and  Tryal,  it 
Trinity,  cr  of   fliould  not  have  lulled  after  Evil  and  Good,  but  only  have  eaten  Paradifical  Fruit, 
aU  Devils.      but  all  Properties  lye  in  it,  it  may  awaken  and  let  in  what  it  will. 

Q.  3 .  ffow  the  Soul  it  Created  to  the  Image  cf  God  ? 

A.  The  pkafure  of  the  Trinity  was  to  have  a  total  Similitude.  That  longing 
awakened  the  Aftrinscnt  Ff<i^  That  Defire  hath  drawn  out  of  All  into  One,  a 
Similitude  of  H-avcn.this  World  and  the  Arger- World.  And  as  there  is  no  Thing 
higher  than  the  i'oul,  fo  nothing  can  annihilate  it,  being  a  Child  of  the  i'ubftancc 
of  all  i'ubftanccs. 

Q:.  4«  f^At  the  Breathing  in  of  the  Soul  U,  xnd  when  it  if  dm  ? 

A,  I* 


Forty  Queflms  of  the  Soul  Anfrvered.  j  1 7 

^A.  I.  Every  Spirit  without  a  Body,  being  unknown  to  it  felf.  defireth  bne  for 
its  Food  and  Habitation,  and  the  diird  Piuiciple,  being  created  before  the  '^oul  as 
a  Looking- glafs  of  the  Deity,  and  generated  materially  out  of  the  Ecemai  Won- 
ders, defired  a  material  Similitude  on  the  Soul,  and  there  did  the  outward  Fin 
Form  an  Image,  out  of  the  Earth's  Matrix  ,  a  mixture  confuting  of  Fue  and 
Water. 

2.  The  ¥int  of  the  Heavenly  Matrix^  which  did  Create  before  the  Earthy,  longed 
after  the  Soul,and  out  ot  the  Centre  of  the  Word,  went  forth  the  Fiat  of  the  Word, 
fo  was  the  third  Pi  uicip!e  created  in  the  fecond.  The  Virgin  Wifdom,  clothed  the 
Souls  Spirit,  with  Divine  Ficflij  and  the  Heavenly  Tinfture,  made  Heavenly 
Blood  in  the  Water. 

5.  Thus  the  inward  Man,  ftood  in  Heaven,  his  glance  in  the  Inward  Eye,  was 
Majefty,  and  underftood  the  Languase  of  God,  and  the  Angels,  vi^-  That  of  Na- 
ture. And  tho*  he  ftood  in  the  outward,  alfo  yet  knew  not  the  outward  by  ex- 
perience. 

4.  Into  this  twofold  Body  Created  on  the  fixth  hour  of  the  fixthday,  was  the 
Royal  Soul  breathed  in,  by  the  Holy  Spirit  into  the  Holy  Man  like  an  awakening 
of  the  Deity,  and  the  outward  Spirit  of  the  Stars  and  Elements  breathed  its  Life, 
through  the  NoSrils  into  the  outward  Heart,  alfo  the  quality  of  the  fierce  wrath  The  Souls 
prefTedin,  with  the  original  of  the  Soul  3  fo  that  the  Soul  could  not  continue  to  meipf  Htmi-* 
be  Gods  Image,  otherwilc  than  in  humble  obedience  :  Elfe  could  he  not  over-  Ht^, 
power  two  Principles,  the  angry  and  outward,  which  was  generated  out  of  the 
Anger.    And  the  Temptation  was  for  Forty  days,  fignified  by 

1.  Mofes  on  the  Mount  Forty  days,  when  Ifnd  ftood  not,  but  made  a  Calf. 

1.  The  Spies  Forty  days  fearching  the  Land. 

3.  ifraeCs  being  Forty  years  in  the  Wilderncfe. 

4.  E//^  Fafting  Forty  days. 

$,  Chrifts  being  Forty  days  Tempted  ia  the  Wildernefe. 
6i  And  being  Forty  hours  in  the  Grave. 

7.  Chrifts  being  Forty  days  on  Earth  before  his  Afccntion. 

8.  Ifrif/'s  Forty  Journeys  in  the  Wildernefs. 

9.  Goliah's  Forty  days  Challenge. 

10.  EpH  lived  Forty  years,  then  cook  two  Evil  Wives  which  grieved  If^tac  and 
Kebeli^b  all  the  days  of  their  Lives. 

Q.  5:.  How  the  Soul  if  peculiar Ijf  form' d  andfajhioned,  or  framed? 

A.  r.  A  Tw  ig  is  like  the  Tree,  a  Child  like  the  Mother.  The  Soul  is  like  s 
round  Globe  O  0  X  the  right  Arm  of  the  Crofs,  fignifieth  the  fecond  Princi- 
ple, the  Spirit  The  Left  Arm  l^nifieth  the  firft  Principle,  its  Original,  Might 
and  Power  3  the  upper  part  fignifies  its  fprouting  through  Angiiifli,  in  the  Fire: 
T.":i' lower  part,  its  linking,  the  Water  the  Humility,  into  Gods  Majefty,  and  be 
dead  co  its  own  will. 

2.  The  Soul  in  its  firft  Principle  hath  the  form  of  an  Eye,  yet  twofold  wherein 
the  Crols  ftandeth,  unlefs  it  let  the  Devil  into  the  Will,  v/'t-  Pridsand  Covetouf- 
nelS5  iffo,  it  lolech  the  Crofs. 

3  In  the  fecond  Principle,  itisaSpiiit,  and  a  total  intire  Image,  fuch  a  one 
as  the  outward  Man  is 

4.  And  in  the  third  Principle,  itis  a  Looking- g'afs  of  the  whole  world,  the  Po- 
tentiality of  Heaven  and  Earth,  and  all  Properties  of  Creatures  lye  in  it, 

Q:  6.  IVbdttU  Ability  or  PotmiAlftj  oftbe  Soul  v. 

A.7hsi 


m  I  g  Vorty  Queftions  of  the  Soul  Afifvoeved, 

1.  The  Souls  •^'  Thefirft  power  of  the  Soul,  i?,  That  if  the  will  go  ftrongly  forward,  it  is 
Will  cxn  ^^if^  •  And  fo,  can  form  another  Image  in  the  Spirit,  out  of  tne  Centre  of  Na- 
trxn.t form  the  ^^^^'  It  can  give  the  Body  another  form,  being  Lord  of  the  ouVA'ard,  but  that 
B^jv  '    tranfmutation  is  not-permanent  ;  becaule  ^i^m  did  let  in  the  3"Mrfc4,  and  this  kind 

ofpower  iscaird  Nigromancyj  for  the  Body  is  Sulphur,  the  Spirit  of  the  Soul 
hath  the  Tincture.  But  the  Devil  readily  mixeth  therein  ;  for  it  is  the  Abylse's 
Wonder,  whereof  he  is  Lord. 

2.  It  can  re-  2.  The  fecond  power  of  the  Souls  will  is,  that  the  earneftwill  which  otherwife 
fornty  or  de-  is  called  faith,  can  put  the  Spirit  into  another  form  :  If  the  i'pirit  were  an  Angel, 
form  the  Sfi-  the  will  can  make  it  a  ftubborn  Devil:  Alfo  if  it  be  Devilifh,  it  can,  by  finking 
rit  to   Good  down  in  Humility  under  the  Crofs,  caft  it  felt  again  into  Gods  i'pirit. 

er  Evil.  3 .  The  third  power  of  the  j>  ouls  will  or  5"pirit  is,  that  it  hath  power  to  enter  in- 

3.  Itp.netn-  to  another  Mans  Marrow  and  Bones,  and,  if  he  be  wicked,  can  introduce  the  Tar- 
re/ <>r)i7fB;s.^j  &-«,  into  one  who  IS  not  armed  by  Gods^pirit,  as  do  J"orcerers,  (^c. 

of  others.  4-  The  fourth  power  of  the  5^ouls  will  is,  that  it  hath  power  (if  it  be  Gods 

4.  //  in  God  Child  j  to  lead  Captive  the  Twrfei,  and  pour  it  out  on  the  Houfe  of  the  ungodly: 
it  an  pour  As  Mofes  on  Pharaoh^  zndEiias  did  the  Fire  :  It  can  throw  down  Mountains, 
t^f  Turba  on  break  Rocks,.,  as  far  as  the.piace  is  capable  of  the  Twrfcrf,  having  made  the  Anger 
the  ungodly,    ftirring- 

j:..Zt  an  s-  The  fifth  power  is,  thatitcan  fearch  out  all  wonders  or  works  in  Nature, 

jexrch  Nxture  Arts,  -i'ciences,  ^r.    So  Moles  commanded  the  i'ea,  ^ofl^ua  the  i'un.    And  f  if  it 
ard  wirfi       b2  in  God  )  it  can  ovcr-pow.*r  the  Devil ;  Alfo  can  heal  the  5"ick,  raife  the  Dead : 
IVandtrs.       But  not  unlefs  Gods  Spiric  llir  it  up,  having  loft  the  excrcife  of  its  power  by  the 
Fall,  .yet  the  Soul  m  its  original  is  greatly  powerful :  But  only  in  that  Principle  in- 
to which  itlookcth,  or  in  which  it  ftandeth  is  its  might. 

Q^  7.  Whether  the  Soul  be  Corporeal  cr  not  Corporeal  ? 

^.  The  Soul  is  a  Fire-Globe,  with  a  Fire- Eye,  and  a  Light- Eye.    TheTindlure 
is  a  Spint,  exiftms  from  the  Fire  and  Light :  And  is  its  Mceknefe,  out  of  which 
Cometh  Water,  which  the  Fire  draweth  to  it  felf,  to  allay  its  fierce  quality  3  turn- 
ing that  Water  f  of  Life  ^  into  Sulphur,  according  to  the  feven  Spirits  of  Na- 
Oirc :  And  that  Myflery,   changeth  it  felfinto  red,  from  the  Fire,  and  into  white, 
from  t>.e  Tindure.  the  glance  is  from  both  ;  fo  that  the  Life  feeth  k  feif,  out  of 
The  pure  Scul  which  Reafon  and  Thougarsexu^     The  Blood  is  the  Houfe  of  the  Soul.    The 
//   n-.t  ccrpo-  Tincture  is  its  Body.    The  pure  Soul  is  not  Corporeal,  but  there  grouerh  a  Body 
rexl.  jn  the  Tincture,  not  palpable  or  comprehenfible  to  the  outward,  but  a  Power 

Toe  TinHure  ^^y.^  Gods  Body,  Chrifts  Heavenly  ^'Ie(h ;  which  he  gives  us  in  his  Supper:  A 
»  rVx  •^"•^■^  Body  the  r«rf;i  cannot  touch,  unfadeable,  compnzed  in  nothing,  but  in  the  noble 
WW7  onlj/  precious  Tincture:  Which  being  perifhed  in  Adim,  therefore  God  became  Man, 
an  compri'^e  g^d  brought  the  Divine  Image  again  into  the  Souls  Tincture,  and  wc  muft  now 
Go  is  Bo-y,  be  Bom  again  in  Chrift  if  we  will  fee  God. 
the   Herjrnly 

Fleji)  given  in      (^  s .  In  what  manner  the  Soul  cometh  into  Man,  cr  into  the  Body  ? 


the  Sup}.er. 


A.  This  Queftion  is  underftood  of  propagation  ;  the  Creation  of  the  firft  Soul 
being fliiwnb. -fore.  'Tis  anfwered,  Thzx  Adam,  when  fallen,  could  not  generate 
but  man  Earthy  way,  flep",  and  God  took  the  Rib  and  half  crofs  in  Adam,  and 
fi:am'd  a  Woman;  alfo  gave  the  Woman  a  Branch,  out  of  Adam's  Souls  Spirit, 
that  fhe  might  not  generate  Devils.  So,  the  Wan  hath  the  Fires  Tincture,  and 
the  VVomanthe  L;girs  Tinctur',  and  (feeing  it  could  not  be  otherwife  )  they 
propagate,  after  the  manner  of  ail  B;afts,  the  Man  Ibweth  Soul,  the  Woman  Spi- 
rit. 


Forty  Quejlions  of  the  Soul  Anfwered.  ^  i  g 

rit.    So  then,  the  Soul  comech  not  into  the  Body  from  without,  but  the  three  Bympami- 
Principles  are  each  its  own  Work-mafter.    The  one  ftriketh  Fire,  making  the  on  :  The  Man 
Centre  of  Nature  ;  the  fecond  Tincture  and  Fire,  and  the  third  the  great  Earthy  ?oirefi>  Soul 
Myftery  :  All  done  m  the  Mixture  of  the  Seed,  as  a  Twig  or  Branch  out  of  a  Tree,  the  fVoman ' 

Q:  p.  In  what  manner  the  Soul  unitetb  it  fdf  with  the  Body  t  Elements  the 

A.  It  is  above  explained,  that  all  the  three  Principles  are  one  in  another.  The  luor  Ea""fn 
Soul  hath  Its  feat  in  the  Blood  of  the  Heart.  The  outward  Water  and  Blood  Myderv 
naturally  captivateth  th^  inv\ard,  but  not  the  Light  of  the  Majrfty,  nor  Lights 
Tincture  :  5-ave  only  by  the  imagination  j  therefore,  often  is  a  Child,  moreblef- 
fed  than  one  that  is  old :  Though  many  are  not  Born  Holy,  yea  though  from  good 
Seed,  becaufe  often  fome  potent  wrathful  Conftcllation,  infinuateth  itfeJf:  But 
God  knoweth  who  are  his. 

Q.  lo.  Whether  the  Soul  be  ex  traduce  by  produSiion,  ir  every  time  new  breathed  in 
by  God' 

.u  ^^i^  propagated,  as  a  fprout  cometh  of  a  Grain  ^et,  with  this  difference,  that  Anfy^erpi  ^ 
f^c\'t^  Principles,  wrcftle  which  may  have  it,  which  often  introducetha  «on-  S 
derful  Turba  while  it  is  yet  a  5eed.  And  where  the  Parents  arc  both  captivated 
by  the  Devil,  it  is  rare,  that  of  a  black  Raven  fliouid  come  a  white  one:  But  the 
Child  can  fif  it  convert  )  enter  into  the  Word  of  the  Lord ;  for  God  cafttth  a- 
way  no  i'oul.  But  O  Parents,  procure  good  5^ouls  for  your  Children.  For 
where  the  Parents  lave  Chrifts  Flefh  in  their  i^ouls,  of  the  good  Tree  cometh 
good  Fruit :  But  ther«)-t;jcan,  by  their  acting  according  to  lelfilh  Rcafon,  a^t 
entrance  into  fuchChfldi  en  alfo.  ^ 

Q:  1 1 .  How,  and  in  what  place  the  Souls  feat  in  Man  is  ? 

A.  It  dwelleih  in  the  three  Principles,  but  the  Heart  is  its  original,  it  is  the  in-  n  fcth.  ,•* 
ward  Fire  m  the  inward  Blood,  and  in  the  Tincture  is  the  ^flrit,  which  like  a  tl/v       ' 
Bnmftone  light,  moveth  on  the  concavity  ofthe  Heart,  and  diftnbuteth  it  f  f  in  7h     JZT 
toeycry  ivlembcr,  and  carnethits  dominion  into  the  Head.    And  if  the  ^oul  fink  nJ/fi 
itfelfdownmtoGod,  the  outward  muft  fuffer  it  fclf  to  befubdue^    The  out   Ifr  '^ rt' 
ward  Death  reacheth  not  the  i^oul ;  one  Principle  it  feizcth  on,  but  not  on  the  S'^  f„ 
fubftanceottrat  neither,  no  Fire  or  i' word  can  touch  or  kill  the  Soul  ;  but  thlth    rirffr 
Imagination  that  is  its  Ppyfon,  thence  it  proceeded,  therein  it  ever  dwelleth 

Q;.  12.  How  the  Souls  Enlightning  « ? 

A.  The  Soul  hath  two  Eye?,  with  the  right  it  looketh  forward,  into  the  Eternal 
Lnnt?'  'n^oGodsbght:  With  the  other,  backward,  into  the  definng,  into  the 
lookmgglafs,  and  T  if  not  retrained  )  imagineth,  into  the  glance  ofthe  Look- 
«g  g  afs,  into  Pride,  Covetoufnefs,  and  Self,    This  Eye,  muft  by  the  rigl.t  Eve, 
feek'F^?h'f  T^-'  l^^heleftEyedrawWonderstoit:  butno^^Matrer^  Let  i   B,  dying  to 
^itffjJ''''^'  t)utnotgomtoit     For  frooi  this,  the  right  Eye,  muft  ever  Matter^Jj 
fnuJ'^V'^^'  account  It  icit,  and  be  really  dead  3  and  than  the  Soul  layeth  fe/f     Jj  bv 
Spu^eS.^'  andbecomethenhghrened.    The  noble  Image,  wl.ich  is  ^ublVr  I ! in.Tod  Z 
JheEv    'f-^'"J"&  ftandeth  in  Heavenly  Flelh  and  B.ood,  in  the  Fire  ofthe  krtj  cf 
1th    rK'  Ti'"''??^"^'  °^^^*^  ^"^^g^'  fi««h  the  Holy  Spirit,  who  teach-  God    it  bZ 
cth,  that  my  felfam  Gods  Servant,  my  Children,  my  Eftate,  my  Work  are  .\l  comes  elugb' 

^  ^  his,  tened. 


120  Forty  QueJ!  ions  of  the  Soul  Anfmered. 

his,  and  wfieh  he  calleth  me  into  my  Native  Countrey,  may  give  my  labour  «o 
whcm  he  will,  this  is  a  converfing  with  God  in  Lewc  and  Humility,  a  going  cue 
■    from  feif  into  the  ^-ajefty.  Power  and  Clarity,  a  giving  up  of  daiknefs,  arcceiy- 
ihg  of  Eternal  Light  and  Triumph. 

I 

Q.  1 3 .  Hore  the  Souls  feeding  on  the  Wori  of  Gcd  is  ? 


Power 


of  God,  which  is  his  Body,  ChriHs  Heavenly  Flefh,  the  Bread  of  God,  ^c/f^n  ^.  27. 
Chrif^s  Teftaments  are  nothing  elle,  we  eat  not  Spirit  without  Body  3  for  the  Soul 


is  Spirit  before  hand,  it  would  have  Body.  And  this  inward  is  fubftance  ( confin- 
ing in  its  own  Principle  in  Power  J  is  Magical,  not  as  a  thought,  but  Eflential  and 
Subftantial. 

Qi.  1 4.  l^ether  [uch  mt^  Soul  be  mthout  Sin  ? 

A.  1.  So  great  was  Adams  heavy  Fall,  as  let  in  the  Spirit  of  this  World,  the 
Turhii^  and  a  monf!:rous  Image,  making  the  Soul  a  vehement  hunger  :  That  had 
not  the  word  (inftantly)  fet  it  felf  in  the  middle,  Man  had  remain'd  Eternally 
broken  off  from  God,  and  if  the  Soul  do  not  convert  its  right  Eye  into  the  word 
again,  and  fo  acquire  a  new  Body,  Born  of  God,  its  precious  Image  muft  remain 
*  Viz-  The  ^'itlden  and  loll :  However,  it  is  half  Earthy,  having  the  *  Turbj.  in  it.  How 
lire-  Spirit.     ^^'^^  ^*"  *  clean  Soul  be  generated  ?  It  cannot. 

Jt  comes  not  ^-  It:  is  linful  in  the  Mothers  Womb  5  thence  came  Circumcifion.  Yet  if  the 
tare  hut  /f  Chijd  die  in  the  Mothers  Womb,  if  the  Parents  be  vertuous  and  in  God,  it  is  Bap- 
theplrents  he  ^^^^"^  ^'^^^  ^^^  Father  and  Mothers  Spirit,  the  Holy  Spirit  dwelling  in  them.  But 
Vertucui  it  it  ^^'*  Child  of  wicked  Parents,  dying  in  the  Womb,  falleth  home  to  the  Turhn^  re- 
Baptiifed  mainingasaBrimftoneFlame,  or  Ignii  Fatwu^  in  the  Myftery,  between  Heaven 
■mith  their  and  Hell,  till  the  Judgment  of  God,  gather  in  its  Harveft,  and  give  every  thiqg 
Spirit,  ^^^  ^^"  repofitory  ;  but  in  Eternity  it  reacheth  not  to  God. 

3.  Bsbel  faith,  Jews,  Turks,  &c.  not  having  Baptifm  are  rejefted  of  God. 
But  bleflednefs  lyeth  not  in  the  outward  word  only,  but  in  the  Power  and  Virtue. 
They  may  vehemently  prefs  into  Gods  Love,  by  their  Teaching,  Life  and  Deaths 
for  God  and  thrift  are  every  where. 

Q.  1 5.  How  Sin  comttb  into  the  Soul^  feeing  it  U  Gods  JVork  and  Creature  ? 

A.  Sin  maketh  not  it  felf,  but  the  will  m.aketh  it,  and  becaufe  Children  (  even 
of  good  Parents  )  comenot  pure  and  cleans  as  the  Soul  is  drawn  of  the  Word  of 
the  Lord,  foisit  (mightily)  of  the  Turhx,  efpecially  in  Youth,  when  the  Earthy 
Tree,  ficketh  full  of  green,  fprouting,  driving  EfTences  and  Poyfon.  That  which 
i!-ar.deth  in  equal  Ballance,  by  putting  more  weight  into  one  end,  finketh  dowa, 
be  it  to  good  or  evil. 

<^.  x6.  Hove  the  Soul,  both  inthe  Adamical,  asalfoin  the  nev  or  regenerate  Body^  » 
held  in  [uch  Union  togeihtr. 

A.  I.  There  is TiofuUUruon  betwixt  the  inward  and  outward,  for  the  ITarS^ 
isin  the  very  Seeds,  which  tho'  the  Spirit  doth  fubduc  the  deeds  of  the  Body, 
Yet  the  Twba  fo'  caufcth  it  to  in^agine,  that  the  fincer*  Soul  j^  alliamed  and  ofien- 

ded 


Forty  Quefikni  of  the  Soul  Anfiveved .  321 

ded  utic,  an4  groaneth  to  hsve  it  EanilTied  j  for  the  outwarcj  devoureth  rijiC  ia-  they  are  net 
war di  tf  the  inward  continue  not  in  ftrife-  w  ««on,  /p^r 

2.  Yet  the  three  Principles  arc  one  in  another,  Thei'oul  is  the  Jc*  el,  the  Spi-  tb?  fincer; 
riti6  the  finder  of  the  Jewel,  the  Earthy  Spirit  is  the  foeker,  the  Earthy  ?ody  is  Soul  is  a^ 
the  Myftcry  5  fo  three  leckers  belong  to  the  Soul.  Pnmei  at  the 

3.  We  ucdervalue  not  the  outward  Life,  it  fliews  Gods  Wonders,  but,  let  Men  Imaginations 
go  with  the  inward  inW)  the  outward  5  forth©  the  outward  be  a  Beaft,  yet  the  /JbeTurbaw- 
Wonders,  whichhavediOxivered  themfelves  in  a  copiprehenfible  fubdanc^,  bs-  finuiteth  into 
long  with  their  figures,  not  their  fubftanee,  to  the  iaward.  thi  Body, 

4.  The  inward  underftanding  Spine,  isLord<rf the  outward:  But  if  it  let  the 
outward  be  Lord,  that  Man  is  aBeaft,  and  if  it  let  the  Fire-fpirit,  vi^.  thc^'wri^, 
be  Lord,  that  Man  is  a  Devil :  But  the  outward  Life  is  Water  to  that  Fire,  eife 

how  would  many  a  Man  become  a  Devil,  if  the  outward  Life  did  not  hinder  it,        ^ 
as  is  to  be  feen  in  the  Gall,  which  is  a  Fire  Poyfon,  but  mixed  with  Water  it  al- 
lays the  fierce  Pomp  of  the  Fire,  from  going  aloft  above  the  Meekncfs  of  God  as 
Lucifer  did. 

Q.   17.  Wbenfe,  and  wherefore  is  thsfieacomrj/rifityy  of  the  Flsfb  and  Spirit  ? 

A.  Water  is  a  death  to  Fire,  but  the  contrariety  is  not  totally  fuch  in  Man ;  be- 
caufe  the  Light  ever  caufcth  the  Fire  3  but  rather  fuch  as  between  God  and  Hell  3 
for  the  Anger  Fire  fharpeneth  the  Divine  hiddennefs  of  Gods  Eternd  Majefty,  for  The  centrarie- 
it  generateth  the  high  Light  in  t)^  free  Liberty,  and  thus  the  other,  or  fecond  ty  k  that  the 
World,  cometh  to  be,  out  of  the  &r%.  The  i'oul  is  the  Centre  of  Nature  t  The  inw.trd  would 
Spirit  is  the  precious  Image,  tho'not  fever'd,  as  Fire  and  Light  are  not  fever 'd,  be  Lord  as  it 
the  Fire  is  fierce,  yet  thecaufe  of  the  Meek  Light,  and  in  the  Light  is  the  Life.         ought  to  be. 

The  contrariety  is,  that  the  inward  Spirit  hach  Gods  Bodv,  out  of  the  meek  and  the  out- 
fubftantiality,  the  outward  5'pirit  hath  the  great  Wonders,  which  lye  in  the  Area-  ward   tfould, 
r«OT  of  the  Souls  fternnefs;  therefore  the  Love-fpirit  hindereth,  that  the  fierce  fce  Lord  th» 
wrath  deftroyethnotthe  Sou!  bv  inflaming  if.    The  contrariety  is,  that  the  in-  it  ought  not. 
ward  Spirit  would  be  Lord,  and  fubdue  3  and  the  outward  would  be  Lord,  fay- 
ing it  hath  the  Myftery,  of  which  it  hath  but  a  Looking- glafs. 

Jeek  not  thiC  My  fiery  in  the  outward  Spirit  3  for  there  is  but  a  Glimpfe  3  but  go  //-^y/;  j.. 
into  the  Crofs,  and  from  the  Crofs,  back  into  the  fourth  Form,  there  is  Sun  lapis  Pbilofc- 
and  Moon  one  in  another :  Bring  it  into  Anguifli,  into  Death.     Drive  on  that  pl^orum. 
^'ag•■ck  Body  fo  far  till  it  be  again,  what  it  was  before  the  Centre  in  the  will, 
and  then  it  is  Nkigical  and  hungry  after  Nature,  it  is  a  feeking  in  the  Eternal  fcek- 
ing,  and  would  fain  have  a  Body,  therefore  give  him  for  a  Body,  Sol^  v/if.  the 
Soul,  and  then  it  will  fu d den ly  make  it  a  Body,  according  to  the  i'ouj,  for  the 
will  fproutoth  in  Paradife,  with  very  fair  Heavenly  Fruit,  without  fpoc  or  blc- 
mifli. 

The  inward  Spirit  would  hav«  God  jthC'QutJivQrd  would  have  Brca'l,  which  is 
aUo  good  in  its  place.    But  beware  thou  let  not  the  outward  Spirit  be  Lord. 

Q;  J  8 .  Hcvf  the  Soul  dufirts  from  the  Body  in  the  death  9/  a  Man  ? 

A.  There  is  n«ed  of  the  Eyes  of  ail  the  three  Principles,  ta  take  Death  Cap- 
tive, to  fee  thisiharpqucilion.  The  beginning,  which  is  Magical,  having  found 
ths  limit,  caftetha.vay  the  fiaekiog,  the  LDokiag-gkfs,  the  Earthy  Life:  And  Jets 
the  Body  depart,  without  complaint;  for  tlwreisnowoe  done  tothei'oul,  but 
the rM>-&i or  Fire  life,  the  Matter  or  Earthy  Life  ceaf^th.  The  i'oul  dwelleth  in 
the  will  which  hachRgk-nce  or  iuftrc burning  in  i:,  and  the  Fire  bceomech  impo- 

Sf  2  tent 


'22.2  ^o^^y  Qn^fltons  of  the  Soul  Anfn-ered. 

tent  and  a  darkncfs :  unlefs  the  Spirit  hath  Heavenly  Subftantiality  :  if  fo,  it  is  fwaT- 
V.  21, 13,24.  low'dup  in  the  Mjgia,  hath  the  fame  meek  Body,  for  a  Sulphur,  and  Eternally 

bumeth  in  the  Love  fire. 
Punrntorv  Thus,  Sicknefs  unto  Death  is,  that  the  Turbx  hath  kindled  it  fclf  and  deftroyeth 

^  the  introduced  Medium.    The  LifeVFire  being  withdrawn,  the  Body  gocth  into  its 

i^ther:  when,  if  the  ^^oul's  Fire  hath  not  in  its  Spirit,  God's  Body,  ('x'/^  j  nothing 
of  the  Power  of  Humility,  to  fink  down  in  it  felf  through  Death,  into  Life,  it  is  a 
dark  Fire ,  in  great  horror  in  the  firfl  four  Forms  of  Nature-  The  ftern  Aflrin- 
genc^-,  B  cterneis,  Anguifli  and  Fire  without  flaming.  The  Covetous  one  hath 
Froft,  the  Envious  one  Bitternefs,  the  fabe  Deceitful  one  AnguilTi ,  the  Wrathful 
one,  Fire.  Hence  confider  the  iaft  Judgment,  to  be  fuch,  as  at  which  the  Devils 
do  tremble. 

Q_  ip.   HovD  the  Soul  is  Mortal,  or  who  it  U  Immortal } 

J.  The  Soul  is  from  the  Eternal  and  continueth  Eternally,  it  came  out  of  God's 
Mouth,  and  at  Death,  goeth  into  God's  Mouth  again.     But  the  wicked  Soul,  hath 
No  Vying.but  loft  ics  Image,  yet  Immortal  ;  for  the  Eternal  Nature  dieth  not,  alfo  if  the  Anger 
only  a.  fViU  of  Fire  fliould  die,  God's  Majtfty  would  extinguifh,  which  can  never  be.   The  wicked 
Joying.  Soul,  hath  introduced  a  Subftance  into  the  Will,  thence  comes  wo,  it  is  a  Dying, 

yet  only  a  Will  of  Dying  :  an  Anguifli ,  ever  thinking,  if  I  had  not  done  this 
or  that,  I  might  have  attained  God's  Salvation,  which  Evil  things  done,  make  Eter- 
nal Defpair.  No  Soul  Dieth,  be  it  in  God,  or  in  Hell :  but  its  Subftance  or  Doings 
ftand  Eternally,  to  the  Glory  of  God's  Wonders. 

Q.  10.  How  the  Soul  comes,  or  returns  to  God  again  ? 

A.  Anfwer'd  in  the  foregoing  Anfwcr. 

<^2ii  Whither  the  Soul  goeth  when  it  Veparteth,  8cc  hejtfavedornotfaved} 

A.  I.   It  greth  not  out  at  the  Mouth,  for  it  came  not  in  at  the  Mouth  ,  but  the 

Turha  having  broken  the  Earthy  Life,goes  as  a  Conqueror  unapprehended  by  Wood 

or  Stone  through  the  Anger  of  God  and  Death  and  then  is  in  God's  Body  .in  Chrift's 

FieQi  and  Blood,  fecth  God's  Majefty  and  the  Angels  face  to  face  in  the  unfearch- 

able  World  without  end  or  limit,  'tis  fwift  as  a  Thought,  is  magical,  its  words  and 

deeds  done  here  are  us  Houfe. 

The  Heavenly      ^'  ^^^  Heavenly  Body  of  the  Soul  is  from  the  pure  Element  ('out  of  which  the 

Bodrofth'      four  are  come)  that  gives  Flefli  the  Tinfture,  blood.    Its  external  fubftantiality  is 

g  J^  '     '      Paradife,  where  fpring  all  bright  heavenly  Fruits  which  the  Soul  may  eat,  they 

are  as  pure  as  a  Thought,  yet  fubftantial  with  colours,  Power  and  palpable  to  be 

handled  by  the  Soul,  Juicy ,  full  of  the  Water  of  Life. 

g.  Only  thofe  who  are  gone  out  of  their  own  Will  into  God's  in  this  Life,  have 
Chrift's  Flefli  on  them,  but  moft  go  fo  out  as  by  Faith  hang  by  a  thread :  and 
are  in  the  ftill  reft,  waiting  for  the  laft  Juc'gment  Day  funk  down  in  Humility 
through  Death  ,  yet  a  Cliflf  or  Gulph  is  betwixt  them ,  and  the  Holy  Souls  in 
Chrift's  FiCfti  and  Blood,  but  are  in  the  fame  Principle,  yet  under  the  Altar. 

4.  The  wicked  are  in  rheinnermoft,  which  is  alfo  the  outermoft  Darknefs,  and 
can  appear  again  m  the  ftarry  Spirit,  feekirg  reft :  make  terrors  in  Houfes  till  that 
be  eonfumed,  and  then  their  Power  Iv  ech  in  Darknefs,  waiting  the  laft  Judgment  t 
when  the  Holy  fliali  be  fcen  by  the  Wicked. 

5.  If  any  conceit  a  place  where  they  fit  one  among  the  other  that  is  quite  con- 

trary 

4 


Forty  Quefiions  of  the  Soul  Anfwered.  5  2  j 

trary  to  the  Mitgix,  every  one  is  where  it  will  be,  and  where  ever  it  iSi  it  is  in  God 
or  in  Darknefs,  but  this  Deep  is  our  itther  and  Kingdom. 

6.  ASoulmay,  ifitdefireic,  gointotheupper  Angelical  World,  where  God's 
Angels  will  lovingly  entertain  it,  and  they  have  pure  Works  with  them,  they  alfo 
debght  to  be  with  us. 

(^.2  2.  fHat  every  Soul  departed  doth  i  whether  it  rejoycetb  ornOj  till  the  Duy  of  the 
Ufi  fudj^mert  ? 

A.  I.  They  all  abound  with  great  inward  Joy,  and  wait  to  put  on  their  bright, 
fair,  holy  new  Body  out  of  the  old :  their  Joy  and  Hope  is  different,  as  Labourers 
Expectations  are  3  whoat  the  end  of  the  Week,  receive  every  one,  according  to 
their  degrees  of  Labour  and  Diligence. 

2.  Thofe  who  have  put  on  Chrift's  Body  here  are  as  one,  who  having  overcome 
his  Enemies  in  a  Fight,  rcprefents  the  Vidory  before  his  King ,  who  receives  him 
with  great  Joy  and  Honour. 

3 .  The  Expedation  of  the  wicked  Soul  is ,  as  an  imprifon'd  Malefa(5tor ,  fiill 
Mening  when  any  thing  ftirs,  and  the  Executioner  comes  3  all  their  pa/Ted  wicked- 
ncffss  ftand  before  them,  in  fuch  different  Aggravations  as  they  had  here. 

Q.  23.  JVhether  the  wic\td  Souh,  without  difference  in  fo  long  a,  time  before  the  Diy 
cf  judgment,  find  any  Mitigation  or  Ea{e  ? 

A.  I.  The  Souls  of  the  wicked  have  no  Mitigation ;  their  greateft  Mitigation,  is 
the  climbirg  up  of  their  Minds,  to  do  ftill  the  wickedneffes  they  did  here,  and  the- 
terror  of  the  laft  Judgment,  continually  feizeth  en  them. 

2.  In  this  Life,  the  Soul  is  in  the  Angle  of  the  Ballance:  and  may  go  into  Love 
or  Anger,  but,  when  the  Ballance  breaketh,  it  is  part  recovery ;  for  who  can  break 
Eternity  ? 

3.  But  here,  God's  Spirit  in  his  Prophets  teacheth  the  Crofs.and  the  Devil  teach- 
eth  Pleafures,  take  which  you  will,  and  be  taken  in  it  Eternally  :  the  Crofs  lead- 
cth  to  Love,  and  Plealure  to  the  Anger  Kingdom. 

Q^  24.  iVhtther  mens  Wijhes  profit  them  any  things  or  jerfibly  come  where  they  arej 
cr  no} 

A.  I.  The  Prayers  of  the  Righteous  pierce  into  Heaven,  not  into  Hell  j  out  of 
Hell  is  no  recalling  Prayer,  for  fuch  returns  to  you  again,  and  continueth  in  its 
own  Principle. 

2.  But  where  fuch  leare  much  falfhood  behind  them ,  for  which  torment  is 
wifhed  them,  thatconncth  where  they  are.  But  let  all  beware  they  fow  not  into 
Hell  3  that  they  reap  it  not. 

3.  Some  Souls,  hang  as  by  a  thread,  'twixt  Faith  and  Doubting,  where  Fire  and 

light  part,  whole  weak  Faith  is  detained  by  their  TuroA :  fome  a  tedious  time,  yet  ^  t-""^ 
the  Anger  cannot  devour  their  little  Faith  3  bu:  they  fink  down  at  lall,  through  ^\'^{i^  %"" 
Anguilli,  into  the  meek  Kingdom.  jiitbfulBro- 

4  To  fuch,  mav  come  a  total,  hearty,  zealous  Prayer,  of  a  faithful  Brother  3  ^^^''  '^f ,  .T 
for,  thePrayer  of  fuch,  can  open  the  Gates  of  the  Deep,  a  whole  Irinciple  3  and  theweit^faittf 
take  hold  of  that,  which  is  capable  of  it.    For  the  weak  Soul,  layeth  hold  on  its  7  ""f     "^' 
loving  Brother's  Divine  earneft  Will  and  Might:  and  links  down  out  of  Anguifli  '"<?.  ^^'"'f^ 
through  Death,  and  attains  God's  Kingdom  :  But  cannot  help  it  to  Glorification  3  ^"^  ^^'^t 
lor  that  thincs  out  of  the  Souls  own  Subfiance.  Doubting, 

y.  The 


2 14  Forty  Queflions  of  the  Soul  Anfwered. 

*  MjlTes  viz.     f •  The  Popifli  Juglings  for  Money,  by  "^  Maffis  is  grofs  Deceit ;  for  the  Prayer 
Souls  Metis.'  of  cheCovetous,en:reth  only  into  hts  Cheft.  But  Chrill's  Holy  Congregation,  where 
all  is  done  in  true  earneftnefs,  hath  great  Power. 

Q^  aj.  trhat  the  Hxtd  ofGciand  Bofom  of  Abraham  are  ? 

A-  It  is  the  All- SubHantial ,  or  All- Being,  every- where-prefcnce,  of  God,  in 
the  Mefliah  Chrift,  (vix)  m  its  own  Principle,  as  is  lufficicntly  explained  before. 

Q.  2  6.   JVkether  the  Souls  ef  the  Deceafed  tii\e  Cure  about  Men,  their  Children^Fmnds 
tend  GoodSf  ar.d  l^mw^  /ee,  like  or  dijlike  their  Furpofes  and  Undertaliings. 

2  hree  Condi-      A.  "there  are  three  diftin(5t  forts  of  Souls,  or  in  three  feveral  Conditions- 

tions  of  Ds-        I'  Such  as  have  not  yet  attained  Heaven  ••  but  have  Humane  Matters  on  them, 

p::rted  Sou's,  fearching  the  caufe  of  their  detention,  and  many  of  them  appear  in  Human  Form, 

1.  Thofe  rot  in  the  Starry  fpirit.-take  care  about  Wills.eirc.Sometimes  their  earthy  Bufioefs  flicks 
yetinfieavev,  to  them,  taking  care  of  their  Children  and  Friends  :  but  when  the  Starry- fpirit  is 
who  by  Earthy  coniiimtd,  they  have  no  more  feeling  Knowledge,  only  fee  it  in  the  Afi^iii ;  for  in 
Concerns  ap-  care  is  the  Turha,  which  they  are  funk  through.  But  a  living  Mao,  hath  Power  to 
pear  in  the      reach  into  Heaven :  as  King  Saul  did  to  Samuel.       , 

fiarry  spirit.        i.  Such  as  are  funk  down  farther,  but  ate  yet  in  one  place  of  the  Principle,  with 

2.  Such  Aj  are  the  other,  thefc  meddle  with  no  bufincfs  wherein  the  TMrt^i  flicketh:  butrejoyce, 
free  of  all  when  living  vertuous  Souls  fend  their  Works  to  them,  and  are  fo  friendly  as  to 
vchsrein  is  the  appear  to  Men  magically  in  their  fleep,  inftru(5t  them  in  good,  and  often  reveal 
Turba,  ^ni  Arts,  which  lye  deep  in  the  Abyfs  of  the  Soul.  For  now  the  Soul  is  free,  and  in 
Appjar  to  re-  the  ArcanumoiGod-  Even  fo  do  the  Damned  Souls,  magically  teach  the  wicked 
veal  gcoiand  great  Mafter- Pieces- of  Evil  and  Milchief  :  This  the  Devil  doth  by  Human  Souls  j 
profound  Arts,  himfelf  being  too  rough,  and  terrifying  the  Magia. 

l.Such  o/s  are  5.  Such,  as-are  in  y^ir^^^w's  Bofom ,  in  Chrift's  heavenly  fubftantiality,  thofe 
in  Abrahams  none  can  ftir,  uniefs  they  will  themfclves :  nor  do  they,  but  to  ferve  God's  Honour, 
Bofom  in  nor  Pray  they  for  us,  our  Bleflednefs  lyeth  in  our  entring  into  God,  who  will  rc- 
Chriji's  hex-  ceive  a  converting  Sinner  5  they  rejoyce  that  God's  Kingdom  is  coming  into  us. 
vinlySuhfUn-  But  Wonders  have  been  wrought  by  the  Livings  Faithsjaying  hold  of  the  Deceafed 
tiality^  thife    Saints  Faith. 


none  cm  ftir. 


Q:  27.  Whether  the  Souls  in  Dextb  know  6r  under Jiand  this  or  that  Art  or  Bujtnefs  in 
which  they  were  Sl^iUed  when  they  were  in  the  Body  ? 

A.  They  know  the  dcepefl  founded  Arts  but  awaken  them  not,becaufe  they  are 
in  the  Turl/a.  But  the  highly  enlighten'd  Souls  have  Skill  in  heavenly  Matters,  and 
iali  that  lyeth  in  the  My  fiery,  efpecially  thofe  who  have  been  converfantin  the  My- 
^ery  here,  and  every  one  in  thofe  he  hath  moil  delighted  here,but  all  in  an  humble 
Pai  adifical  fimple  Childt  ens  life. 

Qj28,  Whether  they  have  any  mere  ShjU  cr  V^mwledge  of  Divine^AngelicM  and  Earthy 
things^  andalfo  ofDevilliJl)  things  :  and  can  have  mere  certain  Experience  of  them  than 
%hty  had  in  the  Body. 

-«4.  Of  Divine  and  Angelical  Skill,  they  have  much  more  5  but  it  is  various ;&r 
the  Souls  (without  a  Body)  are  under  G«d's  Akar,  till  the  lafl  Judgment  I)ey,an^ 
Uir  up  no  Wonders.  But  the  highly  enlightened  Souls,  that  have  God's  Body,have 
overflowing  Skill.  Yet  take  no  care  about  dcvilifluhings  j  it  belongs  to  the  AngeL*^, 
to  firivc  with  the  Devil,  and  defend  Men.  J^  25?. 


'Eorty  Qnefliom  of  the  Soul  AMfwered.  3 1^  - 

0^19.  IVhdt  the  Souls  Ejji,  Arcjiliour.g  and  Clarification  are  ? 

A.  This  is  fufficicntly  Explain'd  b;fore. 

0^50.  H^at  the  difference  J  of  the  Living  y  and  Dead ,  refufreSlion  of  tbeFleJh,  and 
of  th?  Soul,  is  ? 

A.  God  (hall  move  all  the  three  Principies,Fire,  Light  and  Looking-glafs.  The 
Judge  Chrift,  ftiall  fit  upon  the  Omniporcnce  of  Eternity,  and  the  Spirit  of  God 
will  then  go  forth  in  two  Principles,  in  the  Anger,  ^i^.  \n  the  Fire,  as  the  fevere 
Wrathof  the  Fire- life,  and  in  the  Light  of  the  Love,  as  a  flame  of  the  Dr/uie  Ma- 
jefty :  and  in  the  Spiritof  this  World,  as  a  Wonder  of  Life,  then  will  the  Dead,  and 
thofe  who  fhall  be  then  alive  be  call'd  :  and  thofe  who  have  the  Noble  Image  will 
flievv  ic,and  thofe  who  have  loft  it,will  {hew  the  Eeftial  Image,  they  have  got. 

The  Earth  muft  deliver  up  the  Phur,  or  Body.  The  Water,  theEifenees:  The 
Air  all  the  Words  it  hath  rcceivedinto  it,  or  ferved  to  make.    See  the  lail  Chapter- 
of  the  three  Principles. 

<^  3 1,  ff^at  manner  of  New  Glorified  Bffdief  the  Smlt  will  have  ? 

This  is  fufficicntly  declared  before.  They  will  have  fair  bright  Works  of  Faith : 
as  every  one,  is  indued  with  the  Power  of  Love  and  Purity,  but  very  different ;  for 
the  Works  of  many,  will  (almoftall)  remain  in  the  Fire,  and  themfelves  hardly 
efcape  ;  for  that  as  one  5'tar  excelleth  another,  fo  they  :  and  every  one,  will  re- 
ceive 'iod's  luftre,  as  his  vcrtue  or  power  is  capable  of  the  Light  j  for  after  tiiis  Life 
there  will  be  no  bettering,  but  every  one  remains,  as  he  entred  ia. 

Q.  3  2.  If'bat  other  Formj  State  and  Condition,  ^o^  and  Clcr/,  witt  there  be^to  Souls ^ 
in  that  other  Life? 

A,  r.  Paradice  was  in  us ,  but  Adarns  luffing  afrer  the  outward  Spirit,  drew  Piradificxt 
him  and  u$  into  it,  and  loft  the  Subftance,  whereof  this  Worlds  Fruits,Colours,iSi7'(r.  bating, 
is  a  dead,  dark  fhadow  ;  but  our  reftitution  thereinto,  will  be  Eternal  Joy,  in  the 
^ringof  all  Flowers,TrceS;,Hcrbs,Fruits,  <(^c.  which  fhal!  be  Angelical  as  our  Hea- 
venly Bodies:  no  need  of  Teeth  and  Entrails,  we  eat  in  the  Mouth,  all  is  Power 
and  Vertue, 

2.  The  Kingdom  confifleth  not  in  Eating  and  Drinking;  but  there  are  Divine  Praifes. 
Songs  of  Praiie,  as  Children,  in  a  Ring,  on  a  Mount. 

3 .  We  Ihall  all  know  each  other,  by  our  new  Names,  which  in  the  Language  of  j^mmledge  of' 
Nature  is  underftood  :  but  the  T«r^4  being  left  in  the  Fire  j  none  is  concerned  for  one  another. 
his  Relations,  as  Parents,  Children,  Friends  who  are  in  HeU. 

4.  We  are  all  there  but  one  Sex,  the  firft  Image,  Heavenly  Virgins,  full  of  Mo-  All  in  FA' 
defty  and  Purity.   And  fhall  there  fpeak  the  great  Myfteries  of  the  Divine  Magia^  radife  are 
and  the  Song  in  Reproach  and  Scorn  of  the  Driver,  Rev.  1  f .  3 .  Mafculine 

Virgins. 
Q.  33.  What  i^ind  of  Matter  our  Bodies  JhaU'have  in  the  other  Life  ?  ■ 

A.  I.  Chrift  faith,  None  goeth  to  Heaven ,  but  the  Son  of  Han  which  h  in  Heaven,  fht  heavenly  ■ 
SPd^ng.  13.  He  fpake  not  only  of  his  Deity,  but  the  Son  of  Man,  the  Word  that  be- Fie^  and 
eameFlefti:  in  which  Fie (h  and  Blood,  we  muft  Jive  Eternally,  if  we  will  be  in  fi/cp^.  . 
God.    Adam  had  ihe  Virgin  of  God's  Wifdom,  but  when  he  fcU,  was  divided  and 

the  • 


2  2^  '  ForfyQueflionsoftheSoulAnfvpered, 

the  Woman  framed ,  and  he  had  the  beftial  deformity ,  whereof  we  are  a- 

fhamed.  „  ,   -/-i         •  . 

2.  But  Chriftisbecome  Man,  in  that  Virgin  Image  of  God  sWiidom:  is  become 

Flefh,  in  the  Water  of  Eternal  Life,  which  Virgin  and  Water,  when  Adim  fell,with- 
drew,  and  flood  in  its  own  Principle.  Chrift  became  Ntan,  in  a  pure  VefTci,  (/.  e.J 
in  t  e  firft  Image,  for  the  fake  of  the  Soul  he  alfam'd  from  Marj/^  and  the  outward 
Man  hung  to  him  And  when  we  are  new  born,  we  put  onChnft,  and  are  new 
born  out  of  Chrift's  F'e  h  and  Blood. 

3.  T  \e  converting  Sinner,  becomes  ^'^od's  Child  in  Chrift,and  in  that  very  Body 
(coifi'irg  of  heavenly  Flefh  and  blood,  which  yetisreal,  fubftanrial  and  vifible, 
to  be  felt  and  handled  by  our  heavenly  Hands  j  ihall  we  have  Heaven.  Thus,  (hall 
we  have  Chrift's  and  God's  Ecdy  which  fiUeth  Heaven  j  for  our  fuLftantiaiity  is  out 
of  the  Eternal,  and  muft  Eternally  be  in  thcfame,  and  not  in  grofs  befhal  Flelh. 

Q.  34.  Jf^iit  h  the  Imentahle  horrible  miferable  Eftate  of  the  Damned  ? 

ji.  This  is  fufficiently  anfwered  above.  God's  Anger  is  th^ir  Habitation,  their 
Blafphemy  and  Abominations  are  their  boafl,  their  whole  Life  is  one  continual 
fear,  horrour,  anguidi,  defpair,  and  a  gnawing  Worm.  Fruits  grow  to  them  out 
ot  their  Principle  outwardly  fair,  but  within  is  fierce  wrath  :  all  their  curfed  Pra- 
ftifes  on  Larth  follow  them  thither,  and  that  would  they  do  there. 

<^.  3  $•  ffh:tt  the  EtochUn  Life  U :  mi  how  long  it  leftab  ? 

Whdt  Md  ^.  The  Father  of  E»cc/;  is  J^r-ei,  lignificant  in  the  Language  of  Nature.    Enoch 

rthere  Enoch  begat  Methuftluh,  who  attained  thegrcatejl:  Age.     After  which  ,  Enoch  was  taken 
is.  up,  with  both  Bodies :  The  outward  was  fw  allowed  up,  and  is  in  the  Myftery,and 

the  inward  is  a  heavenly  Myfiery  ;  fo  he  hverh  in  two  Myflerics  in  Paradiie,  biit 
harh  f*ill  the  Turbj  in  the  M>ftery,  and  in  the  heavenly  Myfiery  hath  God's  Body. 
Paradi'.e  is  flill  upon  Earth,  at  hand,  not  vaniflied,  but  as  it  were  fwallowcdup  by 
theCtrfe,  yet  lyeth  as  a  Myfiery  uncorrupted- 

Ewocfe  is  not  gone  out  of  this  World,  he  is  God's  Preacher,  and  after  the  Tmba 
hath  overcome  the  World  he  mufl  be  fihnt ,  till  the  fix  Seals  and  Angels  of  the 
Turha  have  poured  out  their  Vials  :  then  cometh  Enccb  again,  and  reproveth  the 
World  3  after  which  the  World  becometh  fat  and  their  Turba  alfo,  MethufeUh  dicth, 
a  id  the  Deluge  of  Fire  (  by  Elias )  cometh.  O  ye  ElefV,  dclire  not  to  live  after 
Enoch's  taking  up,  but  while  he  Preacheth  is  the  Golden  Time. 

0^3  6.  What  the  Scul  of  the  Mejfiab  or  Chrifi  is  ? 

the  refiori-       A.  i.  Chrill's  Soul  is  Human,  conceived  in  Afiry,  in  a  twofold  Virgin.   The  out- 
tion  of  the      ward  Mortal  Life  in  Miry^  was  no  pure  Virgin  •,  no  Daughter  of  Eve  is  To,  nor 
heivenly  Vir-  was  Eve,  more  than  half  a  Virgin,  Aixm  was  the  other  half;  fcr  Adams  Fall  di- 
gin  Image,      vided  the  Tindures,  which  were  one  total  entire  Virgin  before,  ir\pure  Love  and 
Cha!lity  :  both  Tinctures  ^of  Fire  and  Light)  being  in  a  mixture  ,  with  Power  to 
generate  a  Spirit  out  of  the  Fires  Tindure,  but  the  Earthy  life  captivating  him,  he 
imagined  into  Eve.  Where  wa^  then  his  Modefty  ?  His  Imagination  became  be- 
ftial.   Of  great  love  to  tihe  loft  Image,  and  that  it  might  become  One  again,  did 
the  Word,  which  fpake  forth  the  Soul  at  firfl, , become  incarnate. 

2.  So,  to  the  Soul  of  Miry,  the  Heavenly  Virgin  of  God's  Wildom  isputon:  but 
in  the  Soul's  Principle,  not  in  the  Earthy  Flelh.  And  in  that  very  Virgin,  hath  the 
word,  afTumcd  the  Seed  of  the  Woman,  the  Soul's  Seed,  as  alfo  the  firft  Images 


Forty  Que  ft  ions  of  the  Sotd  Anfmred.  327 

Seed,  which  had  flood  (fo  long  time;  in  the  Myrtery,  broken  off  which  he  *  made  *  q,  rerem 
again,  one  whole,  mtire  Image  ;  by  remixing  the  Water  of  Eternal  Life,  with  the  r.^.j 
Soul's  Spirit's  Water  j  for  the  Word  took  hold  of  the  Soul's  Tindlure,  and  the  Holy 
Spirit,  of  the  Spirit's  Tindure,  and  both  became  one  Soul. 

3.  Yet  did  the  Creature  remain  diftind  from  God's  Spirit,  but  God's  Spirit  co- 
habited therein.  And  out  of  God's  Tinfture  and  Water,  and  Maries  Tinfture  and 
Water,  came  one  Flefli  and  Blood.  Thus  was  he  Maries  true  Natural  Son,  with 
Soul  and  Body,  and  alfo  God's  true  Son  by  Eternal  Generationftandmg  in  the  Ma- 
IcJty  of  the  Sacred  Trinity,  and  in  the  Body  of  Af^ry,  equally,  alike,  at  Once. 

^  Q..37'  ^at  the  Spirit  of  chrifi  if  J  which  was  Obedient  i  aU  which  he  cmmendei 
into  hU  Fathers  Hands } 

A.I.  This  is  that  great  Jewel,  that  Pearl,  3frf/r^.  19.4^.  The  Philofopher's  Stone 
and  fhining  Sun,  not  fo  noble.  The  Heavenly  and  Earthy  Myftery  is  in  it :  Nothing  Cbrifi's  Spi^ 
m  this  World  is  like  it,  but  the  mean  Simplicity,  which  ftandeth  ftill  and  awaken-  ^it- 
ethnot  the  Turbx  .-  m  fuch  a  Spirit  is  this  Jewel  hid,  as  the  Gold  in  the  Stone. 

2.  The  Soul  IS  the  Original  of  Life,  as  a  Fire  of  God,  which  fliould  be  turned  into 
God  s  Eternal  Will :  m  the  Magick  feeking  of  which  Will ,  the  Soul  is  originated, 
and  wherein  lyeth  the  Deity,  with  all  the  three  Principles. 

?.  And  out  of  the  Soul's  Fire,  the  Light  is  generated ;  by  blowing  it  felf  up   bv 
which  It  IS  Its  own  Life,  and  m  the  Lights  Mecknefs  is  the  Noble  Tindure  -with 
two  Forms,  one  red,  of  the  Fire  j  the  other  thin,  of  the  Water,  which  generate 
the  Lite.    And  in  the  Ex«,  or  going  forth  of  that  Power  and  Vertue  which  is  free 
tromthe  Fire,  is  the  Light  of  Life,  or  true  Spirit,  wherein,  is  the  Virgin  the  Image  -tl  w  •/?. 
of  God.    In  this  Spirit,  lye  the  Thoughts  and  Underftanding,  and  if  it  cafteth  away  ^'^'^'''f'^'^ 
Its  own  Soul  s  Fire,  Pomp  and  Wit,  it  attains  God's  Image,  Gods  Body.    For  it  is  '*^''^^^*  ^f^' 
fo  fubtil,  that  itUniceth  it  felf  with  God,  for  it  can  and  may  enter  into  God.  And  ^'^' 
becaufe  this  Spirit,  originateth  out  of  the  Fire-life,  and  the  Fire- hfe,  inthe  Abyfs' 
Jandeth  in  the  quality  of  the  Anger  of  God  j  therefore,  Chri'ft  commended  not  this' 
his  Spirit,  into  the  fiery  Life ,  but,  into  his  Father's  hands,  (vi^.)  into  his  Love- 
dftfire,  wherewith  he  reacheth  after  our  Spirits,  when  we  enter  into  God. 
r>  4- Thus  IS  {hewed,  what  Chrift's  Spirit  is,  and  what  our  Spirit  is  (v;>)  not  the 
Soul  It  felf,  but  ics  Life's  Spirit.    In  the  Tnnicv,  the  Son  hath  the  Spirit  proccsdinff 
out  of  his  Heart  and  Mouth,  the  Heart  is  the  flame  of  Love,  which  meekneth  the 
Father  s  Anger  .•  lo  is  it  in  Man,  and  no  otherwife,  in  one  Syllable. 

Q.  3  8.  Pyhit  are  to  be  done  At  the  End  of  the  JVorld  ? 

A.  Future  things,  are  to  be  anfwered-,  only  in  a  Magical  manner,  or  by  war 
ot  Similitude  j  beraufethe  future  Wonders,  are  all  feen  in  the  Turbi.  And  con- 
cerning tnis  queflion ,  there  is  enough  fpoken  in  the  Anfweis  of  the  former 
(^eltions. 

%19'  What  and  where  Nradife  is,  with  its  Inhabitants } 

^^'  It  is  explained  in  the  Enochian  Life,  that  Paradifc  is  not  altered :  cnly  with- 
drawn from  our  lource  or  quality :  if  our  Eyes  were  opened ,  we  fhculd  fee  it. 
Nay,  God  IS  with  us,  only  we  have  loft  the  quality  and  Fruit  of  Paradife;  as  the 
Devil  hath  left  God.  For  Adam  would  eat  of  the  Earthy  Fruit ,  whereby  he  got 
an  harthy  Life,  and  fccludcd  himfclf  the  Garden,  where  heavenly  Fruit  growcth! 

.     T  t  Q    43. 


3  a  8  ^oYty  Quefikns  of  the  Soul  Anfwhed, 

Q.  '40".  Whether  P^radlfe  is  alter  alley  and  whatjhall  de  afterwards  ? 

jf,  I.  As  little  as  God  is  alterable,  fo  little  isParadife.  When  the  outward  Do^ 
The  Paradiji'  minion  fiiall  pafs  away,  then  ftiall,  in  the  place  of  this  World,  be  pure  Paradife : 
callVirld.      an  Earth  of  heavenly  fubfrantiality.  No  Night,  Heat,  Froft.  Old- Age,  Skkncfs, 
Fear,  Sorrow,  Death  nor  Superiour  bun  Chrift,  in  one  Communion  with  the  An- 
gels :  then  will  the  Tabernacle  of  God  be  with  Men. 

%,  This  Earth,  will  be  aChriftallineSea,  where  Gcd's  luflre  will  be  the  Light. 
It  will  be  a  Holy  Prieftly  Life,  all  fpeaking  of  God's  Wifdom,  and  Infinite  Won- 
ders: all  Fruits  will  grow  to  us,  according  to  our  wifh :  it  will  be  a  Life  of  meer 
Love  and  Delight ,  for  to  this  end,  hath  God  manifcfted  himfelf ,  in  the  created 
Images  of  Angels  and  Men,  that  he  might  rejoycc  himfelf,  in  his  Life's  Eflfenccs, 
EternaJy.   Hallelujah. 

This  was  the  Authpr's  Fourth  Book,  Written  Anno  1 6io, . 


THE 


3ip 
TH  E 

F  I  F  T  H  B  O  O  K 

Of  the  AUTHOR 

Jacob  Behmen 

Confifting  of  Three  PARTS,  Vi^i 

Firft,  The  Incarnation^  or  becoming  Man  of  Jefm 

Chrifi. 
The  fecond  Part  is,  OfChrifls  Sufferings  ^yingt 

Death  and  RefurreBion. 
The  third  Part  is,  Of  the  Tree  of  Chrijlian  Faith- 

i.  npO  the  right  knowing  Chrifts  Incarnation,  the  Knowledge  how  ^ii«  was, 
X     3"^  whereof  made,  muchimporteth. 

2.  Aiam,  was  made  out  of  all  the  three  Principles.  God  the  Fathers  Property* 
compared  to  Fire.  Thc5'onsPropcrty,  compared  to  Light.  The  Spirits  Proper- 
ty, to  the  Wind  or  Air,  the  out-birch  proceeding  from  both.  God,  according  to 
the  firft  Principle,  is  not  called  God,  but  a  confuming  Fire. 

3.  The  Father  is  the  Eternal  Will,  the  i'on  the  Eternal  Meeknefs  and  the  Im- 
pregnator,  the  Spirit  the  Eternal  Life.  ^1,     ^  .  . 

4.  The  Trinity,  Created  the  one  holy  Element  called  Centre  of  Nature,  Di-  ■''"^.  ^^^^'^^ 
vine  fubftantiality,  the  fubftantiality  of  the  Light,  Paradife,  the  Mother  of  a  giv-  ^  ,  J,^  ^"^ 
ing  Power,  Meeknefs  and  Subftance  to  all  Forms.  ^''-^  tl^menn 

S'  Out  of  this  one  holy  Element,  were  made  Angels  and  Men-    Only  Man  was  •  "^  "j  '^  '^^' 
made,  not  only  of  the  one  holy  Element,  but  as  to  the  out- birch  of  the  four  Eic-  ^"^ 
mentsalfo;  over  which  he  was  to  rule  both  Scars,  Elements  and  Creatures,  by  ^^'^^  !^^^  ^^^y 
his  Power  given  him  out  of  that  one  holy  Element.  ^^^ "[  f'  ,'"^'' 

6.  Jd.ms  Body  was  Paradilical,  Holy,  and  of  Power  to  penetrate  Scone  or  ^'^^  ti)t]our 
Earth,  Immortal,  yet  real  Flefh  and  Blood,  but  Holy  and  Heavenly:  He  was  fi^^'^^'^^'p 
both  a  Mafculine  arid  Feminine  Virgin,  and  was  to  propagate  Magically  ('for  both      fJ!  „     " 
the  Tinftures  were  in  him  )  and  to  eat  only  Paradifical  Food,  wnich  needed  nci-  '"'^-f-'^"^^''*'^ 
ther  Guts  nor  Bcftial  Draught,  ciT'c.  ^"^  ^"  ^' 

7.  But  A(Um  did  not  continue  foifor  the  four  Elements  gaining  Power  over  the  )p^' 

one  holy  potent  £lcmcOC,by  which  thejr  Mrere  so  have  been  governed  3  he  flept ;    yf!  ^ 

n  Kule  ovtr-p«T»ering  the  one,  the  TinStures  were  divided. 
Xc  2  for 


350  The  Incarnation  ofjefus  Ckijh 

for  he  was  not  able  to  continue  in  the  ftate  wherein  he  was  created ;  fo,  God  di- 
vided the  Tinfturcs,  andform*dof  th?  Feminiac  a  Woman,  giving  her  the  half 
Crofs  in  the  head,  and  to  them  the  Members  of  diflindion  and  propagation  vet 
flill  in  Paradife.  »-  &    -    j  7 

8.  And  Eve  being  tempted  by  the  Serpent  ^tho'  the  Law  of  God  was  explained 

to  her  by  her  Husband)  fell,  and  drew  himalfo. 
The  Eternal        9    Bur  God  had  incorporated  the  Virgin  of  Wifdom  in  them,  which  (vh  )  the 
Vtrgtn  rem-    Eternal  Virginity  in  the  Covenant  of  Promiie,  hath  lain  fhiit  up  in  the  Virgin  Mxry 
fcrpiraud.      and  in  all  y/iiw's  Children,  in  every  Man  s  Light  of  Life  j  wanting  only  this  that 

the  Soul's  Spjnt  give  it  fclf  up  thereinto,  andm  that  Soul-Soiric," God  becometh 

generateJ  agam. 


CHAP.    VIII. 


1. 170^ J  J^hrift  IS  not  become  Man  in  the  Virgin  Mary  only,  fo  that  the  Divine 
^  I  Subftantiality  did  fit  bolted  up  therein  3  no,  the  Divine  Subfiantiality 
m  the  Water  of  Eternal  Life,  entred-  into,  and  became  fleOi  and  blood.  It  made 
Heavenly  Tincture,  and  Divine  Magia. 

2.  So  that  we  may  fay,  when  with  our  imagination  we  enter  into  God,  that  we 
enter  into  God  s  flelh  and  blood ;  for  the  Word  became  Man,and  God  is  the  Word 

3.  This  takes  not  away  the  Creature  of  Chrift :  We  liken  thf  Creature  of  Chrift, 
which  IS  indeed  a  Body,  to  the  Sun,  which  enlighteneth  the  whole  Deep  ;  one 
Power  and  Luftre  receiveth  the  other.  Tie  Deep  with  its  Luftre  is  hidden,  but 
yet  hath  the  power  of  the  Sun  in  it.  ^ 

4.  So  Chnft  s  Subftantiality  ftlleth  Heaven  and  Paradife^  and  fwalloweth  up-  the 
Earthinels  alio,  where  it  is  received  and  obeyed. 

y.  Thus  Chrift  brought  back  what  Mm  loft,  and  much  more ;  for  the  Word 
IS  every  where  become  Man. 
See  the  Extrafts  of  the  latter  part  of  the  1 8th  Chapter  of  the  Three  Principles. 

The  z4  Part  being  of  Chrifs  Suffering,  Dying,  Death  and  Refwreaion. 

CHAR    L 

iU  T  S  it  faid,  Was  it  not  fufficient  that  God  became  Man,  why  muft  he  alfo  dies 
,«^1^  s  S°^  no  other  way  fave  Man?  What  pleafure  takes  he  in  Death 
and  Dying  ?    If  God  had  by  his  Sons  Death  paid  a  Ranfom  for  us,  why  muft 


CHAP.     V.     Fer.  54.  to  the  end. 

Anf.  i.\yl  AN  had  loft  the  Divine  Subftantiality  and  Angelical  Property,  and 
r.rr.^  f  .'''^^r?-'^T''^''^-^"^-^''^^h'(^'^)>"tofhe  Eatth^  pa/t,  was  de- 
fhrfilJ;;  w  r1  ^^^''l  ^'t'^^^  '^^  ^^eht  ^  this  WorW,  and  Sptivated  S 
the  fierce  Wrath  of  God  whickdieDevUhad  kindled,  (*/^.)  the  fourfirftForm& 
according  to  which  God  caUcth  himfelf  a  confuming  fire.  ' 

2.  The 


the  Incarnation  of  Jefus  Chrifl;  331 

.  2.  The  corrupted  Out  birth  alfo  had  put  a  Body  on  him,  which  it  dcflroyed 
and  fwallowed  up  again,  in  its  clTcntial  fire. 

3.  But  being  the  Soul  was  breathed  into  Man  out  of  the  Holy  Spirit  of  God^ 
out  of  the  Eternal,  and  fo  is  an  Angel- 

4.  Therefore  hath  the  Power  of  the  Holy  Light  World,  the  Heart  of  God,  re- 
fumed  the  fame,  entring  into  the  Human  EflTence,  which  lay  in  the  Anguifli  Cham- 
ba-,  furrounded  with  Death,  and  took  to  himfclf  a  Soul  out  of  our  Elfence,  and 
our  Mortal  Life,  and  introduced  the  J'oul  through  Death,  through  the  earned 
fevcrc  Fire  of  God  the  Father,  into  the  holy,  rneek,  Light- World ;  and  fo  deftroyed 
Death  by.  bringing  in  Divine  i'ubftandality  into  the  fierce  Wrath  of  the  Father, 
theCentreof  the  AnguilTi- Chamber,  the  Fire  World  in  the  J'oul.  CluriH:  being 
the  right  Centre  of  the  Holy  Trinity,  isyVl'ith  the  out  gone  Holy  6'pirit,the  flaming 
Majcfly  the  Light-World. 

5-.  And  whofoevcr  will  poffefs  the  Ljghr-Workl,  and  be  an  Angel-,  muft  enter 
in  through  the  fame  pathj  bear  old  Adams  Crofs  j  go  forth  through  the  hanli, 
aftringent,  fternand  malignant,  corrupted,  Adamical  Man,  and  flay  him,  and  be 
born  anew  out  of  the  Anxious  WheeL 

6.  But  feeing  we  were  not  able  to  do  this,  Chrift  gave  himfelf  into  the  Centre 
ofthe  fierce  Wrath  in  the  i'ouU  brake  and  extinguiflied  it  with  his  Love.  S'othat 
now,  when  we  go  out  of  our  felvcs,  to  the  death  of  fin,  we  come  into  the  death 
of  Chrift:,  the  path  he  hath  prepared  for  us,  and  leads  to  his  Refurredtion,  where- 
by we  afcend  into  his  Arms,  the  unftiut  Light-World,  which  is  alfo  Abraham's 
bofom,  the  Paradife  wherein  we  were  created,  our  true,  dear,  native  Country. 

7.  It  confifteth  not  in  this,  that  we  think  it  enough  to  pourtray  and  reprefcnt 
what  Chrift  hath  done  andfuffered  for  us,  and  tell  of  a  Faith  in  that,  but  that  we 
daily  and  hourly  fight  and  flay  the  Evil  Adxm  ;  as  to  his  will  and  doings  with  re* 
figned  and  refolvcd  earneftnefs,  and  then  we  enter  into  Chrift's  Death,  in  our 
living  Bodics,&  put  on  his  Life  in  us,&  become  impregnated  with  the  Kingdom  of 
Heaven :  Get  on  us  Chrift's  Thorny  Crown,  and  ftill  be  accounted  one  that  is 
not  worthy  to  live  on  the  Earth  5  through  all  which  we  muft  faithfully  proceed  on, 
knowing  we  muft  either  be  Angels  or  Devils. 

8.  In  this  Death,  nothing  dieth  to  or  in  us,  but  only  the  Earthy  Evil  dead 
.iiiiZOT,  whofe  will  and  life  we  have  here  continually  deftroyed.  This  Enemy 
departeth  from  us,  into  the  Eflential  Fire  j  into  the  four  Elements,  and  into  the 
Myfiery ;  and  muft  at  the  endbs  tryed  through  the  Fire  of  God,  and  then  our  Bo- 
dies and  Works,  muft  be  given  us  again,  through  that  Fire,  whatever  the  Earthy 
Myftery  had  fwallowed  up.  But  not  fuchanEvil  one,  for  the  Fire  of  God  de- 
voureth  the  Evil,  butfucha  oneas  we  here  in  anxiety  have  fought,  a  Divine  Spi- 
ritual SubRance  like  the  Wonders  and  Wifdom  of  God. 

9.  Hypocritical  Reafon  faith,  Chrift  hath  done,  all  for  us,  we  cannot.  It  is 
right,  Chrift  hath  done  what  we  cannot  do;  he  hath  broken  Death,  and  reftorcd 
anew  Life,  and  is  in  Heaven.  But 'tis  not  knowing,  but  doing  j  the  Devils  know, 
but  what  availeth  that  we  know  if  we  remain  without,  and  enter  not  into  Chrift 
in  the  way  and  paflage  he  hath  made  for  us,  doing  good  for  evil  in  truth  and 
fimplicty  ? 


CHAP.     VII.     Fer.JS. 

i.  TT  is  not  enough  to  cry,  Lord,  give  me  a  ftrong  Faith  in  the  Merits  of  thy  Son, 
1  hehathfatisficd  for  my  fins*.    But  I  muft  enter  into  Chrift's  buffering  and 

dying 


5^2  'I^^  hicar>iaU0J2  of7efm  Chrlffl. 

dying,  and  be  born  a  fecond  t:  ~e  oucot  hjs  Deaths  be:ome  a  Me^Yiber  in  and 
with  him:  Conflaaply  crucifie  viieoJd  A'lm:  AU-avs  hang  on  Cj.nrt's  Crols: 
Become  an  obedien'  "hild.  Tho'  I  plainly  walk  this  way,  yet  1  havefo  evil  a 
pheltinme,  th.-itlsiii  work  too  much  evil>  muft  therefore  ccntuuall/firive  and 
fight,  rill  I  vanqiiilh- 

2.  Chrift  indeed  hath  in  and  for  us  broken  Death,  and  made  way,  but  wnat  doth 
that  comtcrt  mc,  unlefs  I  enter  in  that  very  way  and  pa:h  as  a  Pilgrim  or  Stran- 
ger here? 


CHAP.  IX. 

CHriji's  Suferings,  &c.  I.  Men  content  them  to  participate  of  in  the  Lord's 
Supper,  V.  29.  But  his  Divine  Flcfh  and  Blood  is  that,  which  the  wicked 
cannot  participate  of,  f  thr.t  is)  Sacramentally. 

2,  Th;y  receive  the  fo.^r  Elements  in  the  Anger  of  God,  becaufe  they  difcem 
not  the  Lord's  Body,  which  is  every  where  prefent  in  Heaven  and  Earth,  and  is 
fed  upon  by  the  Heavctily  Soul,  not  as  a  fign,  as  others  dream,  not  Spirit  with- 
out Subl^ance,  but  the^Subftance  of  the  Spirit,  Chrift's  Flelli  which  fiilern  the 
Light- World,  which  the  Word  that  became  Man  brought  with  it  into  the  Vugin 
Mary^  and  there  became  opened  in  its  Fleih  and  Blood  the  afTumed  Human  EC- 
fence. 

■3.  Yet  was  it  it  that  very  time,  while  Chrift  lay  in  the  Virgins  Womb,  in  Hea- 
ven, in  the  one  Element  in  ail  places.  It  came  not  into  Mary  from  many  miles 
off,  but  the  Centre  which  Jdam  in  God's  Anger  had  (hut  up  in  death,  the  Word 
of  the  Deity  did  unlock  and  bring  in  the  Divine  Si  bftantiality,  not  entring  in, 
but  unlhutting,  ingererating,  and  in  this  World  exgencrating,God  and  Man,  one 
perfon  heavenly  Subftantiality  and  Virginity,  one  only  Man  in  Heaven  and  ia 
this  World. 

Seethe  latter  part  of  the  1 8th  Chapter  cfthe  three  Principles. 


The  third  part  being  of  the  Tree  of  ChrijHan  Faith, 

CHAP.   I. 

XV'Hit  Faith  u?    i.  It  is  not  our  forcing  the  mind  to  belief  of  Articles  which 

'    are  the  wo!  k  of  our  Reafon. 

t.  But  true  Faith  is  one  Spirit  with  God.  working  in 'and  with  God,  is  the 
might  of  Trd  d--  ellsin  the  i'.birtv  in  God's  Will,  inclined  to  his  Love  and  Mercy, 
is  free  from  the  fierce  Wrsih  ard  Ttrnicnc in  Nature;  is  not  comprehended  j  fub- 
lifleth  m  Eterrity  as  anoil  irj,  anci  \et  is  all- 

3.  But  if  it  bccometh  appreheno'e.i,  thenir  isentred  into  Reafon,  asintoaPri- 
fon,  V,  here  it  worI:s  the  v.  orders  in  the  Fire  of  Na'ure  j  but  in  the  Liberty,  the 
wonders  of  God,  and  fo  15  ihc  Companionneis  or  Play-fcUow  of  Sophia,  the  Wif- 
domofOod. 

<*[APJ 


The  Incarnation  of  fefus  Chrifl,  3  3  J 


CHAP.   11. 

XKTf^y  ¥alth  and  Vcuhting  dw:U  together }  i.  Tho' Faith  is  God's  Imaje,  (vit^.) 
^^  the  definng,  feeing  and  mind,  an  E.ernal  Figure;  yet  in  the  time  of  the 
Body,  it  may  change  it  felt  into  the  Anguifh  Pountain. 

2.  For  Faith  in  its  cri ,  i.- al  is  only  a  Will,  which  Will  is  a  Seed,  and  that  Seed 

muft  the  Soul  (being  a  Firc-fpirit)  fow,  into  the  Liberty  of  God,  and  fo  will  a  Tree      ' '  >*•  4« 
grow,  on  which  the  Soul  feedeth,  to  aliay  and  meeken  its  Fire,  and  becometh 
powerful,  andgiveth  ftiU  its  vertuetotheRoot  of  this  Tree,  which  groweth  in 
the  Spirit  of  God.  even  into  the  wonders  of  the  Majefiy  of  God,  and  fpringeth 
in  the  Paradifc  of  Gcd. 

3.  There  is  a  con'inual  vehement  frnfein  Man,  while  he  is  inthe  Tabernacle  of  Self-refigna- 
this  Earthy  Life,  un^els  he  fo  earneft  v  fink  down  in  himfelf,  that  he  intrcciuce  thn  reduceth 
the  Lifes- fire  into  the  Liberty  of  God,  and  then  is  dead  as  to  reafon,  and  livcrhto  the  Ufa  fire 
God;  which  is  an  highly  precious  Tile,  and  rarely  found;  for  it  is  like  the  firft  imsLibsrij, 
Image  that  Gcd  created,     fhe  mortal  only  hangeth  to  it,  but  this  right  Life  is      f^er.  8. 

in  another  Principle  and  World  [and  is  the  firft,  right,  Paradifica!  Human  Life.] 

4.  That  Earthy  Human  Life  mto  which  vii^w  fell,  originateth  in  ti«  Mothers 
Womb,  moving chufly  in  Fire,  Air,  Water  and  Earth,  or  Flefh  tin^ur'd  inform'd 
and  made  rational,  by  the  confiellations  to  pleafure  or  difpleafure,  being  no  more 
bat  a  Beftial  life,reafon  looketh  no  higher. 

5.  Yet  Man's  great  panting  after  a  higher  and  Eternal  life,  isaMagick  feeking, 
a  Myflery  implanted  at  his  Creation;  it  lieth  in  Reafon,  but  Reafon,  nor  the  Spi- 
rit of  this  World  comprehendeth  it  not.  It  is  a  fecret  Spring  opening  in  another 
Principle,  hidden  in  the  Anguifli,  held  captive  by  the  Spirit  of  this  World,  which 
the  outward  Lifes  Reafon  hath  mi^ht  to  fupprefs;  fo  that  it  is  ftilledxometh 
not  to  the  light,  generateth  not,  abidech  hidden ;  and  when  the  Body  breaketh, 
the  Will  hath  not  wherewith  to  open  the  Myftery,  which  Myftcry  is  God's  King- 
dom, but  the  Fire  or  Souls  Spirit  abiderh  in  Eternal  Darknefs. 

6.  The  Myftery  beirg  God's  Kingdom,  giveth  a  longing  defire,  landing  hidden 
in  the  Soul,  incomprehenfible  to  Nature,  and  hath  its  Root  in  the  Souls  Fire.  This  • 
Will  is  no  parting  or  renting  from  the  Soul,  bur.  becometh  one  Spirit  with  God, 
and  fo  is  the  SoulVGarment,  and  the  Soul,  in  that  Will  and  Spirit  is  become  en- 
vironed and  hidden  in  God,  tho' it  dwelleth  in  the  Body. 

7-  This  is  the  right  earned  Faith,  a  Child  of  God,  and  dwelleth  in  another 
World.    It  isnocan-Hi'^oricalWiil,  Reafon  knowcth,  thereis  in  it  felf  a  defire      re>."  23. ' 
after  God,  and  )  et  holoeth  that  very  defire  captive,  from  entring  into  the  Lite  Holdeth  the 
of  God,  mthe  lui^sof  re  fleili,  in  the  Sidereal  ATtgiii.  faying,  Tomorrowthou  Ini-hintin- 
(halt  go  forth  to  God^  introducing  Self- ability  of  findirg,and  is  furrounded  with  rtgbieoitjnefs. 
Opinion  and  Conje>5lure,  keeping  from  the  Liberty  of  God. 

8.  But  the  Will,  thatfinkethit  felf  out  from  Reafon  into  Obedience  and  Love 
to  God,  is  an  obedient  humble  Child,  and  accepted ;  for  it  is  pure,  and  God's 
fimilitude  And  feeing  God  is  free  in  himleff,  from  li.e  Evil,  fo  muft  the 
Will,  ard  ti  «°n,  tho' God  be  no  accepter  of  perfons  (nor  will  let  fin  into  himfelf) 
yet  he  wiUacceo-  the  humble,  free,  obedient  Will ;  for  what  comes  to  him  mto 
his  Liberty  he  will  not  eaft  off. 

CHAP. 


7J4  'lihe  Incarnation  ofjefus  Qmfi, 


CHAP.  IIL    Whence  comes  Good  and-Evil,  Joy  and  Sorrow y  Lovt 
and  Anger,  Life  and  Death  ? 

.1.  T^HO'  from  the  Eternal  Subftance  all  prcceedeth,Good  and  Evil  i3'c-  yet  we 
X     cannot  fay,  that  Evil  and  Death  come  from  God  ;  in  God  is  no  Evil 
ncr  Ucath,  nor  in  Eternity  doth  any  Evil  go  into  him.  The  Eternity  manifefteth 
it  lelf  by  fimilitudcs. 

2 .  In  the  Eternal  Nature  is  the  Mdgla.  of  Life  ;  where  one  Form  defireth  and 
awakenech  the  other,  whence  the  Eifences  of  multiplicity  exifr,  and  out  of  which, 
the  wonders  [the  Created  Beings]  are  generated,  and  out  of  the  fame  Fire  of 
Nature  the  fierce  Wrath  proceedech. 

3.  In  God's  Will  is  a  defiring,  which  caufeth  the  MugU^  out  of  which  exifteth 
the  multiplicity  J  yet  the  multiplicity  it  felfis  not  God's  willing,  which  is  free 
from  all  fubHances  butin  the  defiring  or  longing  of  the  Will,  Nature  gcncrateth 
It  felf,  with  all  Forms,  {yi\)  outof  the  Eternal  A/4gi/«- 

4.  What  Spirit  foever,  imagincth,  with  the  Will  into  Nature,  is  the  Child  of 
Nature,  and  one  Life  with  Nature  j  but,  whofoevergoeth  forth,  from  the  Reatbn 
of  Nacure,  with  its  will  and  longing,  into  the  Free  Will  of  God,  and  therein 
abideth,  is  one  Spirit  in  and  with  God,  and  is  God's  Child,  and  the  Nature  Spirit 
isGcd's  wonder  [or  Creature.] 


CHAP.  IV.    How  to  attain  the  Liberty  of  God.    How  God's  Image  is 
defiroyed.  The  State  of  the  Wicked  after  the  dying  of  the  Body, 

I.  Ty  Here  our  will  and  heart  is,  there  is  alfo  our  Treafure.    Is  our  will  in  God's 
Will  ?  then  have  we  the  great  My  fiery,  out  of  which  this  World  as  a  iimi- 
litude  is  generated,  and  have  both  the  eternal  and  corruptible  3  yea,  we  bring  the 
wonders  of  our  corruptible  works,  into  the  eternal. 

2.  'But  if  we  turn  our  deliring  from  the  Eterna!,into  the  Earthy  Myf  firy,our  will 
is  captivated,  a  -.d  hangeth  only  to  the  Looking-  glafs,  and  attameth  not  the  Liberty 
of  God. 

3.  And  when  the  Body  dicth,  the  Soul  retaineththe  Image  of  thofe  things  in 
its  Will-Spirir,  wherewith  it  is  become  infeded,  be  it  Pride,  Covetoufncfs,  Malice, 
or  any  other  abominations  j  for  the  wicked  Will  having  captivated  and  deilroycd 
the  Noble  Image,  and  loft  the  Liberty,  is  the  Root  of  irs  own  Image,  and  draw- 
e:h  the  Myftery  to  it  felf.  Where,  on  the  ether  part,  the  right  VViil  is  regene- 
rated in  Chrift,  and  entreth  into  the  Liberty  j  for  mthe  Will,  through  Faith,  we 
attain  the  Noble  Virgin  Image  that  Addm  loft. 


CHAP.  V.    Why  the  Wick^ed  convert  not-    What  the  mofi  fmaning 
thing  in  Converfon  is,  &c. 

!•  nn  HE  wicked  multitude,  have  the  Noble  Jewel  hidden  in  them  in  the  Di- 

1     vine  Principle,  and  can,  very  well,  go  torth  with  their  Will- Spirit  into 

the  Will  of  God  }  but,  the  feif- honouring  itfe-pleafmg  them  fo  well,  that  they 

obftinately 


'I he  Incarnation  ofjefus  CImJk  ^  ^ 

obftinately  let  the  fierce  wrath  hold  them.  GoJs  Spirit  defireth  the  Soul,  fcrtin? 
rs  Afrfi^w  towards  it,  the  Soul  needs  only  to  open  the  Door  and  it  gocfi  voiun- 
tan'ly  in. 

2.  But  the  mofl  fmarting  bitter  thing'inConverlion  is,  to  break  the  Will-fpin> 
from  the  Earthy  fubftance,  and  its  Treafure  [the  beloved  Lufls  and  Self  land 
from  fallliood  3  by  fincerc,  carneft  turning  about  of  the  Will  into  Gods  Lov-- 
which  isthe  Divine  M^  fiery,  that  Gods  Spirit  may  blow  up  the  Divine  jparkle' 
And  thismuft  be,  or  he  is  but  a  Bcftial  Man,  a  Jugler,  and  near  to  the  Devil* 
And  after  this  time,  there  is  no  remedy  mor«i  for  the  Sou!s  Fa-e  is  naked  and 
cannot  be  quenched  with  Gods  M:ckncfs,  but  a  Gulph  or  Principle  is  between 
them. 

3.  Man  is  the  Image  of  God,  and  fo  fiandeth  in  a  threefold  Life,  the  lirfl  is  the 
Sou.s  Life,  exiting  chieflv  in  leven  Forms  according  to  the  Spirit  of  Nature.  The 
fecond  is,  in  the  Image  generated  out  of  the  Eternal  Nature,  out  of  the*  Souls 
Pire,  {landing  in  the  Lighc :  The  meek,  pure,  amiable  Spirit.  The  firft  the  Fire 
is  the  caufe  of  rhe  Iccond  the  Light.  Thus  are  two  Worlds,  one  in  another  one 
not  comprehending  the  other:  Butat  Death,  divides  into  two  Principles  of  Aneer 
and  Love.  r  5V.1 

4.  Asweiny^^4w  wcntoutof  the  Meek  Spirit  into  the  outward  Life  of  fierce 
nefs,  God  became  Man,  to  lead  us  through  the  Anguifli  Fire,  throush  Death' 
into  the  Li'^ht  and  Love- hfe  ^  ^ 

5-.  The  Pnnce  Chrift  breaking  the  Bar  or  Fort  of  Death,  and  fo  dellroy'd  t'^e 
Devils  K.rgdcm;  fortheLghtofGcd,  and  the  Water  of  Mcekncfs,  is  his  Death 

6.  The  third  Life  IS  tl  e  out-^ard  Created  Life,  frcm  the  Sun,  Stars  and  Ele' 
men:s.  Wan  thould  have  ufed  the  outward,  as  a  Looking- glafs  to  the  Eternaf 
ami  Gods  Honour:  Buthedid  put  his  Will- fpirit  mto  the  outward  Princinle  hv 
wicked  Luft  longing  af-er  the  Earthy  Life,  and  fo  went  cut  of  Paradife  which 
fproutcththrcughD.athinto  the  fecond  Piinciple,  and  went  into  Death  arH 
deHroy'd  his  Noble  Image.  This  we  Inhcrir  from  Adim  ;  but  from  the  fecon? 
Aduni  th^  Regeneration,  bv  which  we  muft  enter  ("  through  his  Incarnarmn  ) 
with  him  into  Death,  and  through  l>earh,  [or  Annihilation]  fprout  into  rhi 
ParadificalWorld,  into  the  Epqnal  Subftantiality  of  tl;e  Liberty  of  God 


CHAP.  VI.  What  Lufi  can  do.  How  we  are  fallen  in  Adam  and 
helped  again  in  Chrifi  j  and  yet  that  it  is  not  eafie  to  be  a  Ri^ht 
ChrijHan.  ,  ^ 

^'  Pi^l^'"^'^u't"'''  2nd  mil  Cometh  out  of  Lull.    The  outward  Spirit  of 
1_^  Man,  which  is  a  fimilitude  ot  the  inward,  by  Lvfline  after  it    in'^e^^pd 
I'n  he''^  '  »"  f  ^  ^^""o  ^'f'"^  P'?'^^nt death  )  gave  Jo.m  to^tne  ou  waS  who 
M^urt W  T^tnl^tlirt'^, '''  ^"^  image  dilappeared,  for  ic  felLam^on^  Adam's  Soul 
wiurrnaers,  ti.ei  ern  Spirits ottne  Lives  ongi:al  (  ot  which  C^in  was  afraid^  nppnpJ  th^ 
thenca^^.e  the  good  Samaritan,  Chrifi,  who  became  Man.  ^'"^  '  trf  rifn 

He^rr^"^"^'!!  l^?'  J:-^^T"^^  '^'^  '''^'  '  ^^"^«  ^-"^  5"  i"  ^he Earthy  ;  fo  Gods  cs         " 

F^arSiV       u  ^    '^  =^'^^"^  ^-'Kh  its  Will  into  thltheLiJnsEf. 

t^e^or^^^^^^^  ^-^  could  eat  ^(^flU 

^l^Mki  A       u""^^'  and  woild  enter  through  Death  into  Gods  Life,  which  clothe!  t' e 
was  fulfilled  on  the  Crols,  where  Chrifls  Soul  went  through  the  Fire  of  the  fierce  tfllnlU 

"  "  wrarh,  venlj  FUf-. 


^  3  6  7)^^  Incarnation  of  Jefm  Chrtft, 

wrath,  through  the  flern  fource,  through  Death,  and  fprouted  forth  agath  into  the 
Holy  Paradile.  We  muft  die  unto  cur  Earthy  wiihng,  and  continually  become 
Regenerated  into  the  new  World- 

3-  The  right  will  rnuft  courasiouflv  Fight  aeainft  the  corrupt  will,  finking  down 
from  Earthy  Reafon  into  Chrifts  Death  j  fo  that  it  will  hazard  the  Earthy  Life 
upon  it :  And  he  that  thus  finketh  down,  pafleth  through  Gods  fierce  wrath, 
through  all  the  holding  Cords  of  the  Devil,  into  the  Paradile  rf  God,  into  the  Life 
ofChrirt.  And  the  more  the  noble  •  eari  Tree  is  fought,  the  more  flrongly  it 
groweth,  andfuffercth  itfelfnor  to  be  fuptrcircd,  tho' it  coft  the  outward  Life, 
which  mufi:  but  hang  to  us  as  it  did  to  Chnft. 


i.'Y'] 


CHAP.  VII.  To  what  €fid  this  World  was  Created  ? 

'HE  two  Eternal  Myfteries.    Mansftrife  about  the  Image.    And  where 
_     the  Tree  ot  Faith  beareth  Fruit. 
2.  The  inward  World  defircs  a  Similitude  of  it  felf,  which  the  Angelical  World 
(  ftanding  only  in  the  light  )  could  not  be  :  This  therefore,  ftanding  in  a  twofold 
Genitrix  of  Love  and  Anger,  and  Man  being  in'  a  threefold  Lile  from  the  Fire, 
Light  and  Out- birch  clearly  reprefents:  Who  was  Created,  to  manifed  the  fame 
M}  ftery,  and  bring  the  Wonders  into  Forms  according  to  the  Eternal  Myftery. 
Mm    WM         5'  The  Noble  Image  [the  true  Paradifical  Man  ]  isftrove  for  5  i.  By  thel!ern 
more   fully  a  Fire  life.    z.  By  the  Divine  Life.    3.  By  the  outward  Life,  and  thus  being  drawn 
Similitu.ie  cif  of  three:  There  is  great  need  of  Fighting,  Hope,  Faith,  Humble  Prayer  and  Pa- 
the  inward      tience  that  the  Tree  may  grow,  which  the  outward  Man  nor  Reafon  knoweth  not. 
World  than    but  is  very  well  known  to  the  Noble  image     The  Crofs,  Scorn,  Tribulation  and 
:he  Angels.    Eerfecution  attend  himevery  hour  ;  for  he  is  unknown  to  his  Brethren,  all  fup-, 
pofe  his  own  Folly  plagueth  him  ;  but  great  will  his  Harveft  be. 

CHAP.  VIII.  Ift  what  manner  Codforgiveth  Sins  j  and  how  Man 
becometh  a  Child  of  God  f 


"M' 


AN  is  not  to  bring  his  Conference  into  the  Hil^ory,  and  hope  for  pardon 

.  in  the  manner  of  an  Earthy  Judicatory,  and  yet:  remain  wicked:  He 

muft  be  a  Son,  itisehe,  a^  if  a  Servant  l"houid  comfort  himfelf,  that  his  Lord 

would  give  him  his  Eftate  ;  not  co.  (idering  he  is  not  ris  ^  on :  Wheress  whofoever 

isBornofGodin  Chrift,  isa  partaker  of  C  rifts  bufferings.   D)  mg and Re;urre«f ti- 

on^  for  a  continual  Battel  muft  be,  till  the  .Reafon  and  Will  of  the  corrupt  FJelTi 

be  fubjeiled. 

Smug   Eir-      2.  And  if  the  Earthy  Reafon  be  ftrong,  it  gceth  often  fadlv,  and  there  is  re- 

thy  Reiifon      q'iir'^>  not  only  ftricfl  Sobriety,  but  Watching   Faftirgaid  Prayer  to  tame  it  j 

mskes  (Irong  ^hat  Gcds  Spirit  may  find  place  to  generare  fome  fa;r  httie  Branches  out  of  the 

Rejifiance  to  Tree  of  Faith,  which  under  the  Crofs,  Anguilhand  Tribulation,  may  bear  Fruic 

Gods  Spirit,    with  Patience. 

Thefe  three  Parts  or  Books  were  the  Authors  fifth  Book. 

THE 


THE 

©?eat  ^ijc  joints; 

The  Firft  POINT. 

CHAP.  I.  Of  the  fir  ft  fpr  out  of  Life  out  of  the  firft  Frincipk, 
Tvhereby  ive  may  diftinguijh  the  Divine  Beingfrom  Mature. 

I.  npEXT.  I.  Ths  firft  or  Abyffal  Will  without  and  beyond  Nature,  is  like  an 
X     Eye  or  Looking-glafs  j  vet  retains  Nature. 

2.  This  WjU  is  the  caule  of  the  Defiring.  The  Defiring  is  the  caufe  of  the  EfTences. 
TheEflencesarethecaufeofevery  Lifcj  for  Life  lyeth  in  them,  as  a  hidden  Fire 
which  burnerh  not. 

?.  In  the  Will  all  the  Forms  of  Nature  from  Eternity  (tho'butasa  nothing  in 
refpcft  of  Nature  )  yet  are  truely,  and  entally  or  really,  but  not  effentially  in  the 
Will. 

4.  The  Eternal  Will  which  cornprizeth  the  Eye,  wherein  ftandeth  the  Seeing  or 
Wifdom,  is  the  Father. 

$■  The  Erernai  Wifdom  comprizing  a  Centre  out  of  the  Abyfs,  is  the  Form, 
Heart  and  Son 

6.  The  entrine  Eternally  intoitfelfto  the  Centre,  is  the  Spirit;  for  it  is  the 
finder,_an(i  tnen^oeth  forth,  manifefting  the  Wifdom  of  the  Father  and  Son. 

a.  TEXT-  r.  Thus  the  Abvflal  being  of  the  Trinity  generateth  to  it  felf  a  Cen- 
tre of  Red,  vi\^.  the  Eternal  Word  or  Heart,  wherein  is  underftood  a  threefold 
Spirit  wnere  the  one  is  ever  the- caufe  of  the  other,  and  is  not  meafurable,  fa- 
thomab'e,  diviliblexior  circumlcriptivc,  dwelling  in  it  felf  as  a  fubftance,  equally, 
alike,  and  at  once,  filling  all  things,  but  hidden  to  the  things,  not  dwelling  m  the 
things ;  for  it  ftlf  hath  a  fubftance  in  it  felf,  after  the  manner  of  Eternity. 

2.  The  firft  Eternal  Principle  is  Magical,  and  like  a  hidden  Fire,  is  Eternally 
known  inits  olours,  in  the  figure,  inthe  Wifdom  of  God,  as  in  a  Looking-glafs: 
The  opening  of  which  Myftery,  opcneth  the  three  Principles  according  to  the 
Tnnicy. 

3  The  Magical  Centre  of  the  fii-ft  Principle  is  Fire,  which  (  as  alfo  the  fecond  ) 
is  as  a  Spirit,  without  palpable  fubftance,  therefore  the  longing  is  to  generate  the 
third,  where  ths  Spint  of  the  Principles  might  manifeft  it  felf  by  Similitude.  In 
this  defiring  ;  Powers,  Colours  and  Virtues  come  to  be. 

4.  And  for  as  mich  as  every  defiring  is  attradive.  The  firft  Principle  impreg- 
nat-eth  it  felf  with  Nature,  and  the  fecond  u  ith  Light.  And  this  meek  Fire  of  the 
Majefty  of  the  ferond  being  fet  oppofite  to  the  Fire  of  the  firft  quenching  its  wrath, 
puts  it  into  an  EircincialSub^ancc  thereby,  and  the  firft  giveth  the  fecond  power, 
ftreng:h  and  might  beifjg  together  an  Eternal  Band  3  that  without  the  one  the  other 
could  not  be. 

U  u  a  $.  Whit 


337 


55^  The  Great  Six  Foims. 

5-.  Whdtthefirll  Principle  U  who-'.y  ani  alone  in  it  ftlf.  The  firft  Will  willech  to  be- 
free  from  the  darknefs,  and  by  (iefiring  cannot  attain  it  j  for  the  deliring  is  a  flern 
acrradion.  So  that  oat  of  the  thin  raie  liberty  where  nothir.?;  is,  a  darknefs 
comes.  And  the  greater  the  defiring,  the  greater  will  be  the  attradion  .•  The 
drawing  giveth  IHng,  and  the  attrad ed  giveth  hardnefs,  from  the  defiring  comes 
thefeehrg,  thence  alfo  comes  the  third  form,  vi^.  the  Anguilh,  which  is  as  it 
were  tl.e  Centre  where  Life  and  Will  originate. 

6.  Hence  it  is  the  Will  would  flee,  but  is  withheld  by  the  harfhrefs,  fo  that  it 
becomes  whirling  as  a  Wheel,  and  the  greater  the  Anguifli  the  greater  the  whirl- 
ing, and  the  greater  the  bitter  fling  of  the  ElTenccs  and  Multiplicity.  But  in  the 
whirling  the  Eflences  become  a  mixed  will  where  lye  innumerable  multiplicity 
of  Btiftencies  or  Qeinp,s,  juftiy  called  the  Eternal  Mind. 

7.  The  firl!  will  which  is  called  Father,  and  is  in  it  feif  the  Liberty,  defireth  Na- 
ture, and  Nature  groaneth  after  the  liberty  from  the  AnguitTi.  The  conception  of 
which  in  the  Imagination,  caufetha  flii'ickcfjoy,  and  when  it  attaineth  the  liber- 
ty the  (hriek  becomes  a  flaih  in  the  meekncfs,  breaking  the  fting  of  Death,  and 
palTeth  into  the  Kingdom  of  Joy,  and  fo  into  the  Love,  for  the  meekncfs  draweth 
the  Joy  into  i:,  and  that  is  the  Water  of  Eternal  Life. 

8.  And  when  the  Fire  drinketh  the  Witer  of  Eternal  Life,  it  giveth  forth  the 
Light  of  the. Majefty,  where  dwell  the  Father  and  the  Son-  And  the  Holy  Spirit 
is  the  Life  of  it,  opening  the  meek  fubdantiality,  vi^.  Colours,  Wonders  and 
Vertues :  That  is  called  the  Divine  Wifdom,  the  Houfe  of  the  Holy  Trinity,  and 
in  its  Colours  and  Vertues,  the  Spirit  hath  ail  the  Angelical  Quires. 

9.The  fecond  fubftance  of  the  (hriek  is  an  Inimicitious  Quality,exciting  a  panting 
to  be  loofed  from  the  quality  of  Anguillt.  Whence  in  the  Fathers  Will  ariicth  pi- 
ty, compaffionandmercifulnefs. 

10.  Hence  alfo  Cometh  the  Gall  into  Creatures,  which  tho' it  be  a  Poyfon,  is 
thecaufeofLife,  vii^.  of  Mobility,  for  Death  is  the  Root  of  Life,  as  may  befeen 
in  Chrifl:^  Death,  and  alfo  in  our  own. 

r  The  Souls  Fire  uniteth  with  the  Eternal  Nature. 
J  The  right  Souls  Spirit  is  one  Spirit  with  God. 
^^'  )  The  Images  Corporeity  is  of  the  Subftance  wherein  the  Faithful  fiiall  live 
^     Eternally. 


CHAP.  II.  What  the  Principle  isy  or  what   they  all  three  are. 
Further  of  the  Firft  Point. 

I.  \T7Hen  Life  findeth  it  felf  where  none  is,  that  is  a  Principle.    Fire  is  a  Pro-" 
^   perty ,  fo  is  Light  j  for  tho'  it  be  caufed  by  the  Fire,  it  is  not  the  Fires  Pro- 
perty, and  the  wrathful  Anguilh  is  the  caufcofboth. 

1.  But  the  Will  to  the  Anguifli,-  called  Father,  a  Man  cannot  fearch  out.  We 
only  fathom  how  the  Anguifh  gains  the  highcft  Perfedion  in  the  Holy  Trinity,  and 
manifei'-eth  it  feif  in  the  three  Principles.  What  EfTence  is,  and  how  it  origipateth  5 
becaufe  then:e  I'pring  the  Senfes  and  Thoughts,  and  the  Wonder  of  all  Beings. 

3.  The  third  Principle  of  the  Stars  and  Elements,  manifeftech  the  other  two. 
And  that  which  in  moving. attained  the  fierce  wrath,  became  the  Globe  of  the 
Earth.  Thence  IS  it,  that  out  of  ir,  while  the  Centre  of  Nature  is  m  it,  and  it 
freed  from  Death,  the  pure  Child  of  the  Eternal  fublUnce  may  be  extraded,  as 
infold.  Tho'  by  dete^  of  attaining  the  Eternal  Fire,  Life  is  no:  lb  brought  out 
of  Death,  lave  only  in  Man,  and  what  is  beyond  Man  belongs  to  God^and  we.  wait 
theKsnovationintheendoftinie.  -       '  4.0/ 


the  Great  Six  Points,  3  J^ 

4.  of  the  Suhftatice  and  Property  of  the  three  Principles.  The  firft  Principle  ftanding 
in  the  Fire  of  tne  Will :  The  lecond  in  the  Will,  co  the  Lighr,  the  one  giving  its  de- 
fire  into  the  other,  yet  are  not  mixt,  each  retaineth  its  Property,  yet  dwelleth  in 
the  other.  The  third  hach  the  Properties  of  both,  yet  is  neither.  It  is  an  awake- 
n,er,  manifcitcrandlimilitude  of  the  Eternal,  yet  is  not  the  Eternal,  but  is  be- 
come a  lubftance  in  the  Eternal  delire. 

S'  The  Creation  was  an  awakening  of  the  Power  and  Form  which  was  in  the 
Eternal  Will,  and  becaufe  it  was  in  the  beginning  comprized  in  the  Eternal,  there- 
fore mufc  the  fubRance  in  this  World,  together  with  the  figure  go  into  the  Eter- 
nal. 

6.  But  whatfoever  became  comprized  in  the  defire  out  of  the  beginning  re- 
cedes into  its  Erher,  becoming  what  it  was  when  it  was  no  fubfiancc.  So  this 
Worlds  fubftance  being  a  coagulated  Vapour,  rctuvm  into  tht  Magia.  or  Myftery 
whereof  It  lerve-i  a  while  to  be  a  manifeiler. 

7-  For  nothing  attains  the  liberty  of  Eternity,  that  fubfifteth  not  in  the  Will- 
fire  of  the  E;ernal,  in  which  the  Light  can  bring  its  luftre  and  dwell,  and  that  it  tie 
as  fuDtle  as  the  f  ights  fubftantiality. 

8.  Mans  Soul  may  ( if  it  will  j  become  generated  out  of  the  fierce  wrath  into 
Renovation  by  forfaking  the  Earthy,  renew  what  he  hath  generated  out  of  the  E- 
temal,  which  elfe  remainech  in  the  quality  of  Torment.  For  whatever  is  not 
like  to  the  Love  fire,  Light  and  Water,  cannot  fublift  in  the  liberty,  but  remains 
in  an  oppofive  Will,  in  the  dark  Torment  it  awakened  in  it  lelf. 

9'  The  right  Man  out  of  the  new  Birth,  is  three  Worlds,  the  Eternal  Light 
World  ftiineth  through  all  whatfoever  is  thin,  rare  or  tranfparent,  and  thereby 
capable  of  it,  which,  can  no  more  be  hinder"dthantheSuncanbc,  that  it  fliould 
not  fliine 

10.  The  Properties  of  the  firft  Principle  fprout,  making  Sulphur,  Mercurius 
and  Sal. 

1 1.  The  fccond  Principle  fprouteth  init  felf,  making  Love  a  Friendly,  Vertuous, 
Pious,  H  jmb!e,  Patient  Will  to  ftoop  and  bear  with  evil  in  others,  ever  hidden  to 
the  ol.i  Man  lalhing  it  forward  as  a  iaz/  Afs,  denies  him  the  worldly  Jollity  it 
lufte:h  a.ter,  and  ma'ces  him  a  Servant,  it  withftandech  the  evil  Influences  of  the 
Stars,  and  the  fierce  D?viland  MiliciousMsn  fo  far  a"  they  are  holy  and  capable 
of  it,  which  their  poflelli-ig  thej'econd  Principle  enables  them  to  be. 

it.  The  third  Principle  hith  its  fprouting,  but  it  is  in  Warring,  the  cold  againfl 
the  heat,  and  e-'erv  thing  ajain!!  its  contrary.  The  cold  gives  fubftance,  the  heat 
Spirit,  the  Ligit  M^ekie.s     And  then  the  Fire  cmfumes  all  both  Evil  and  aood. 

13.  Seeing  therefore  Man  hath  che two  inward  Principles  in  (Irife,  let  him  be- 
ware, which  he  na'<es  Lord,  for  that  will  be  his  Lord  Eternally,  when  Death 
hath  broken  the  Ballance* 


CHAP.  III.  The  Second  Point. 

I.  ■"!  N  the  Light  World  which  is  Gods  K  ngdom  is  rightly  known  no  more  but  one 
1  Prireiple,  into  wh'c''  t'  e  -bur  Pioi'erri^s  give  up  their  Will,  being  chang'd 

intoadefireof  Love  in  Metknes'    That  which  in  the  Lij^ht  World  is  well  doing, 

triurnphing  Joy  and  P.eafiint  Songs,  isinthedarkaftingingEnmity,  Horror  and 

Trembling. 
2.  Therefore,  is  the  anxious  evil  the  Light- worlds  Original,  and  all  is  Gods, 

but  the  Light  only  caJuLd  Qodi  Kingdom,  the  other  his.  fierce  Wrath,  which 

Kingdom 


J40 


7he  Great  Six  TointJ. 
Kingdom  hath  the  Conftellations  of  the  greatcft   and  moil  fevere  eager 

;.  That  which  melodioufly  ringcthin  the  Light,  rumbleth  and  thumpeth  in  the 
dark.  The  caufe  of  the  ringing  in  Merals  is  that  in  the  moving  of  the  AH-  fubf?ati- 
tial  cod  in  the  ^reatu;n,  the  MetalhneTuidlure  became  fhut  up  in  the  hardnelr. 

4.  In  the  dark  Wcrld  are  many  forts  of  Spirits  or  Hellifli  Woims,  according  to 
their  Conflei.ations  and  i  roperties,  without  ui-derftanding  or  woe  ;  for  it  is  their 
Life  as  in  this  are  unreafonable  and  hurtful  Beafts,  Toads,  Serpents,  (^c.  for  all 
Proper:  ies  would  be  Creacurely. 

5".  The  Principles  are  not  at  ftrife  but  in  a conftant  league.  But  Death  and  An- 
guifli  is  the  caufe  of  Fire,  and  Fire  is  the  caufe  of  all  Life.  To  the  Abvfs  it  gives 
(ling  and  fiercenefs  5  elfe  there  would  be  no  Mobility.  Tc  the  Light-  world  EfT^nce, 
clfe  there  would  be  no  produftion  but  an  Eternal  Arcamm.  To  this  World  it  gives 
Iflence  and  fpringing,  lb  is  it  the  caufe  of  all  things- 

6.  The  Angmfh  of  the  dark  World  caus'dby  Fire  panteth  after  the  liberty,  aftd 
the  liberty  longeth  after  manif^ftation,  thus  is  the  Harmony  between  the  Frinci- 
pks  J  but  in  the  Eflencesis  ftrife,  elfc  all  things  would  be  nothing. 

7.  God  Created  Creatures  in  each  Principle,  therein  fhould  they  continue,  but 
when  they  introduce  into  themfelvcs  another,  that  makes  the  Enmity  ;  as  did  the 
DevilintroducePrideand  the  fierce  Wrath  of  the  fir  il  Principle.  And  Man  into 
this  World,  where  he  hath  neceffity  and  ftrife  to  make  him  go  out  ag.iia,  which  if 
he  with  Divine  Might  doth  at  any  time,  the  Spirit  of  this  World,  will  drive  on  the 
Children  of  this  World  to  hate,  plague  and  kill  them,  whereto  the  Devil  helpcth 
to  drive  them  from  among  his  Slaves. 

8.  Man  therefore  is  highly  concerned  to  know,  that  being  in  this  World  as  a 
Prifoner,  he  ftiould  not  enter  into  the  Earthy  Malady,  but  corftantly  go  hence 
into  the  Light- world :  But  if  he  prefs  not  thereinto  with  earneftnefs,  he  (  hke  an 
Apej  only  imitates  or  plays  Jugling  Tricks,  for  which  the  Devil  derides  Jiim,  for 
thereby  he  givej  his  Body  to  this  World,  and  his  Soul  to  the  da;  k  A  jyfs- 

9.  Thusisfeen,  that  the  Creatures  of  each  Principle  denre  not  thofe  of  the 
Other,  nor  can  they  fee  each  other,  there  being  a  Gulph  between  them. 


C  H  A  P.  IV.  Of  the  Original  of  Contr  army  in  the  fpringing  of  Life, 
The  Third  Point. 

I.  \  7  \  /"Here  is  one  only  will  there  is  no  ftrife,  but  where  many  are  is 
V  V  contrariety,  unlefs  one  rule  over  the  re !^,  there  then  doth  multi- 
plicity harmonize,  for  the  harlh  Anguifliand  bitter  Properties  are  at  Civil  Hoftili- 
ty,  and  Fire  is  the  Incendiary  fetting  them  all  into  great  Anguilli,  Exalperacing 
the  rcfpeftive  Enmities,  till  Light  be  produced  and  crowned  King  .*  There  it  ruleth 
lovingly,  and  rewards  them  with  Meekncfs,  which  appeafeth  and  well-plealeth 
them  all. 

Thus  is  multiplicity  reduced  to  an  united  will,  called  the  mind  j  which  by  Ima- 
gination can  create  evil  and  good. 

2.  The  Mind  inkindiing  it  felf,  inkindleth  the  whole  Body  and  Spirit,  he  it  in 
Wrath  or  Love.  As  is  the  Matter,  fuchis  the  Flame,  be  it  Brimlione  or  fweet 
Oyl,  and  fuch  is  the  favour. 

3.  In  the  Souls  Fire  ftands  the  Light  of  Life,  and  in  the  Light  of  Life  the  Noble 
Image.  When  therefore  the  Souls  Fire  in  the  fierce  quality  introduceth  Earthy 
Matter  into  it,  the  Noble  Image  withdraws :  The  copfequence  of  our  hard  and 
hea/y  Fail,  bringing  on  us  fg  great  danger  and  mifery.  4.  There- 


*the  Great  Six  Toms,  j^t 

4.  Therefore  hath  Chrift  taught  us  Patience,  Meeknefs  and  Love,  for  we  are 
captives  in  God's  fierce  Wrath  between  Anger  and  Love,  fo  that  if  the  Will- Spirit 
Kfore  thedilfjIutionoftheBody  hath  attained  God's  Love  as  a  fparkle,  fome- 
whatmaybedore,  but  not  without  fuch  irkfom  tedioufnefs  to  break  the  dark 
fiercencfs  which  would  extinguifli  it,  and  that  is  Purgatory^  and  how  great  Enmity, 
Terror  and  Anguifli  the  Life  is  in,  before  it  can  in  the  fparkle  fink  down  into 
the  Liberty  of  God,  he  well  findeth,  who  fo  nakedly  with  fas  it  were  only)  a 
glimmering  Twilight,  departeth  this  World. 

f.  It  is  therefore  of  abfolute  necetficy  that  we  take  the  Crofs  by  entring  into 
Humility,  Patience,  and  the  Meek  Life,  therewith  to  break  the  will  of  the  Dark 
fierce  Centre,  and  this  World's  Voluptuoufnefs,  mr  by  wrong  to  ex:ite  Rage  iti 
thy  Brother,  for  that  hindereth  the  Kingdom  of  God  j  but  thy  meek  felf  denial 
will  further  it,  that  by  beholding  that  Spirit  in  thee,  thy  Brother  may  be  con- 
vinced and  judge  himfelf,  feeing  thy  valuing  more  God's  Love  than  temporal 
goodsi  knowing  thy  felf  to  be  only  a  ftranger-  But  if  the  Evil-doer  will  not  con- 
vert, his  Evil  in  the  Anger  of  God  gnaweth  him,  to  caufe  him  to  return :  If  yet 
he  hardeneth  himfelf  in  wickednefs,  he  becomes  a  total  Evil  Tree,  devouring  his 
own  abominations,  growing  for  his  dark  God  Lucifer. 


The  above  is  the  Contents  of  the  latter  part  of  the  fourth  Point,  but  the  firfl 
part  of  the  fourth  Point  contains,  vi^. 

CHAP.  V.  Horv  the  Holy  Tree  of  Eternal  Life  fpronteth  through  All 
the  three  Principles,  yet  not  comprehended. 

I.  nr^  HE  Divine  Power  and  Light  dwelleth  in  it  felf  every  where  in  Nature,  yet 
X  not  toucht  by  any  thing  that  is  not  of  its  Property,  not  comprehended : 
but  as  the  Sun  Ihineth  in  all  the  Elements,  yet  not  laid  hold  on  by  any,  and  what 
the  Sun  doth  in  the  third  Principle,  the  Light  of  God  doth  in  the  Forms  of  the 
Eternal  Nature,  attoneingthe  Schifm  and  Enmity  of  them  :  that  Light  (hineth 
through  the  Darknefs,  but  not  comprcheiKied  by  it. 

2.  The  three  Principles  comprehend  not  one  the  other,  unlefs  the  Will  by  falling 
into  Death  give  up  its  EfTences  into  the  1  ight. 

3 .  The  Devil  is  the  pooreft  of  Creatures.  The  Sun  is  not  profi'-able  to  him  j  he 
cannot  ft:r  a  leaf  nor  pile  of  Grafs,  unlefs  the  ang,er  be  i.-i  it  i  his  Will  neither  goeth,, 
no  can  go  into  the  Lights  Property.  He  g  )eth  nar  readily,  but  naceth  every  thing 
that  fprouteth  in-  and  uniteth  with  the  Sun's  Power. 


CHAP    VI.  The  outward  manifeliation  of  the  inward  three  Worlds, 
How  God  is  in  all  things.  How  all  ths  H^'orld  might  be  a  meer  Sun.  What 
Man  is.  And  wherein  God  behnldeth  himfelf. 
Further  of  the  4th.  Point. 

I. 'T^HE  Earthy  Tiniff  lire  hath  no  communion  with  the  Heavenly,  though  the 
I     outward  procfed':ch  out  of  the  inlaid,  and  yet  the  Tmfture  of  the 
precious  Merals  hath  communion  with  the  Heavenly. 

2.  TheDaikV/r.rld  bath  tr.eiir!t  Centre,  the  Light  the  fecond  ;  whence  behold 
our  danger;  f  )r  if  wecaft  our  iijvcs  into  the  Earthy  feeking,  that  captivateth  us  j 
the  Dark  Aby  I's  is  our  Lord,  and  the  Sun  our  Temporal  God .  3  •  The 


34* 


The  Great  Six  Faints. 

3.  The  three  Worlds  are  not  fever'd,  for  the  Eternal  AbyfTal  fubftance,  may 
not  fever  it  felf.  The  outward  is  the  place  which  comprehends  nor  the  inward, 
but  is  comprehended  by  it,  what  the  inward  givcth  forth  out  of  it  felf  j  tha:  ic  ajfo 
poirefTeth,and  cometh  not  into  a  place,  but  v\  as  tl  ei  c  b  ^on-hand. 

4.  Thus  Go'l  dweilech  in  all  things,  but  no  more  comprehended  than  the  face 
is  by  the  Looking- glal"s>  or  the  Sun  by  the  Water,  tho' the  outward  hungreth  after 
the  inward,  and  can  receive  the  inward  into  it,  but  the  inward  canno:  receive  the 
outward ;  for  it  dwellcth  not  in  the  outward,  but  in  it  felf ;  nor  is  the  inward 
remote  from  the  outward,  as  the  Sun  from  the  VVarer,  but  as  the  v^  ater  hath  the 
Suns  Propeity  in  it,  cife  could  not  catch  the  "^uns  I  uftre.  r  rd  this  World  would 
all  be  a  nicer  Sun,  ifGod  would  kindle  and  manifefl  it,  fjr  every  thing  animate 
and  inanimate,  and  all  the  four  Elements  receive  the  Suns  fiance- 

f.  If  Man,  who  is  all  the  three  Worlds  (iandech  in  them  i<  equal  harmony, 
without  introducing  the  one  World  into  the  other,  faving  t'^.a'.  he  by  the  Light- 
World  rule  the  Dark  and  Outward  Worlds,  then  is  he  Gcd's  Imnlituce  and  the 
Outward  World  muft  catch  the  Light,  as  the  Water  doth  the  Stn?.  plan  e  BMc 
if  the  Water  be  mixt  with  Earth,  it  receives  not  the  Sunsl^iaht:  Nvmoie  caii 
the  Human  5"pirit  the  Light  of  God,  unlets  ir  renain  pure,  and  chen  that  Man*s 
Life  is  ibch a  Looking  glafs,  as  wherein  Godbeho!dsa>.c  fines  hitn  elf,  ss  alf^ih 
the  Angels,  and  Beauties  of  Heaven  5  for  in  the  Da.  k  \Vt  rl  1  is  no  ookmg  glafs 
capable  of  the  Light.  But  if  the  Water  be  n  ;xt:  wuhEaiCh.  it  n  .ufl  fink  dovrn 
from  the  Earths  dark  fiercencfs,  wherein  it  was  ..apiive,  before  it  be  capable  of 
feeing  the  Light. 

6.  So  what  Man  imagineth  after,  it  receiveth,  if  he  hath  filled  himfelf  with  the 
>Barthy  hunger,  hemuftbe  new  born ;  that  he  may  with  Chrift  break  the  Tarthy 
Darknefs,  and  with  Authority  introduce  the  clear,  pure  Looking  glals  of  the  Deity. 


•CHAP.  VII.  How  a  Lifepafeth  out  of  Joy  into  Mifery, 
The  fifth  Point. 

1.  T     Ife  is  like  a  terrible  flafh,  but  when  it  receiveth  the  Light,  it  pafTeth  into 

J ;  meeknels  and  jov  \  but  bccaufe  it  fprung  from  its  Mother  the  Dark 

World,  it  hath  power  either  to  retire  thither,  or  proceed  forward  by  the  Fires 
Arguifh,  to  kindle  the  Light.  Its  perdition  is  therefore  evident,  k  incliueth  to 
the- multiplicity  to  be  its  own  Lord,  but  yieldeth  not  to  the  Liberty  beyond  Na- 
ture, for  if  ic  did,  then  would  the  "Liberty  kindle  the  Love- fire,  and  become  a  light, 
{vi\  )  a  clear  Looking  glafs  of  God's  Maje  fly.  In  that  manner  as  the  fecond  Prin- 
ciple hach  kindled  it  lelt  from  Eternity  j  tor  entringinro  the  Liberty,  it  arrives  at 
that  which  was  before  Nature,  and  was  the  caufe  of  Nature. 

2.  The  Soul  hath  three  Eyes  or  Looking  glaffes  in  the  time  of  this  World,  and 
fceth  with  that  only  to  which  it  turneth  it  feif,  tho'  bv  right  of  Nature  it  bath  but 
.one  ,  vi^.  the  fourth  Form  of  the  Dark  World,  {vii.)  Fire,  and  into  which  it 
goeth  with  its  will  of  that  it  receiveth  its  fpiritual  fubftance. 

3.  A'  d  if  It  go  ir  to  the  Dai  k  World,  or  Outward  World,  the  Light  World  is 
hidden  a'  d  as  dead,  as  Fire  is  in  Wood.  Here  fhould  Man  prove  himfelf,  what 
World  is  Lord  in  him.  If  wrath,  envy,deceit,  pride,  avarice,  beflial  unch>flity,  (s's- 
be  hii  defire,  he  may  make,  Regiiler,  accompt  and  inventory  that,  certainly  he  is 
not  a  '-'an,  bur  a  Dog,  Goat.  Beaft,  Serpent  or  Toad.  And  when  the  four  Ele- 
ments forf^ke  him,  his  fouls  Image  is  form'd  by  theHeilifii  Viaty  into  that  Pro- 
perty of  theirs  that  moft  ftrongly  drew  his  delight. 

4   Yet 


'The  Great  Six  Points.  34^ 

4.  Yet  he  that  hourly  ftrivcth  againft  the  Evil  Properties,  ahd  though  he  be 
damped  by  the  Evil,  his  corvftant  defire  to  repentance,  fheweth  Gods  fire  glim- 
mcreth  in  him ;  and  when  the  outward  Body  with  its  damp  breakcth,  and  can  no 
more  hinder  the  glimmering  week,  then  the  Divine  Fire  kindlcth,  and  figureth 
him  after  the  Image  of  the  (trongcft  Property  he  here  introduced  into  his  defirc. 
But  if  he  continue  not  his  i'eriousdefirfi,  he  may  defperately  perifh. 

f.  But  he  whofc  defire  is  fo  potent,  that  he  can  fubdue  his  Evil  Nature,  and  pafs 
into  humble  Patience,  contemn  the  gliflering  of  the  World,  do  good  for  evil,  and 
can  yield  himfelf  and  all  his  to  do  and  fuffcr  mifery  for  God's  lake.  In  that  Man 
the  Divine  Power  floweth  up,  the  Noble  Image  dwelleth,  and  Jefus  is  born. 

6.  The  Devil  knoweth  him  not,  only  is  inraged  and  irritateth  incarnate  Devils, 
and  Men  Beafts  to  plague  him,  This  Man  is  the  furcft,  never  dieth,  but  the  out- 
ward Kingdom  that  was  a  hinderance  to  him  fallcth  from  him  j  and  as  he  tafted 
what  God  is,  and  bare  the  heavenly  fubftance  here,  fo  now  much  more,  and  is 
eternally  perfedcd. 

CHAP.  VIIL  Further  of  the  5th  Point.  The  True  Human  £/! 
fence  or  Skb fiance  is  not  Earthy^  nor  ont  of  the  Dark^World,  bat  out 
cfthe  SnbHance  of  Cod, 

I.  'T^HE  right  fubftantial  Man  is  of  the  Light  World;  there  is  aGuIph  of 
i  Death 'twixt  that  and  the  Dark  World,  and  Outward  World,  yet  is  it 
(hut  up  in  the  Outward  World.  Chrift  ijs  come  to  fave  what  is  loft, and  will  fuffer 
it  felf  to  be  helped,  unlefs  it  be  a  totally  Deviliih  fruit  of  evil  Parents.  But  while 
there  is  any  fmall  Tinder  of  Divine  ftirring,  the  Child  is  capable  by  Baptifm,  to 
have  the  Light  glimmering  in  that  part  given  Adam  out  of  the  Angelical  World* 
not  that  Earthy  part  he  introduced,  and  fo  far  as  the  Divine  Power  ftirrcth,  is  the 
Child  baptized  after  life,  in  the  womb,  by  the  Holy  Ghoft. 

2.  Obj.  What  can  the  Child  do  to  it,  that  the  Parents  are  wicked  ?  Jnfvf.  The 
Evil  Man  is  (hut  up  in  Body  and  Soul,  why  not  in  the  ^Qtd  ?  Muft  God  turn  the 
feed  of  Thiftles  into  Wheat,  and  throw  Pearls  to  Swine?  The  Sun  makcth  nor 
defireth  any  Weed,  but  giveth  to  all  Vegetables  Life,  but  the  Soil  produceth  the 
Evil.  Many  times  the  wicked  Parents  caufe  Curfes  to  f^ick  to  their  wicked  Con- 
forts,  and  Ihould  not  their  wills  be  done  to  them  ? 

5.  And  being  both  wicked,  what  can  an  Evil  Beafl  beget  but  an  Evil  Beaft, 
baptized  in  God's  fierce  Wrath  ?  So  alfo  it  rccciveth  the  Lord's  Supper  without  dt- 
llinguiihing  the  Lord's  Body,  and  put  it  and  its  own  will,  into  the  Earthy,  as  a 
common  thing,  prophanely  offering  it  up  to  God,  it  brings  fruit  to  perdition. 

4.  For  the  Spirit  of  every  Life  appropriates  its  like  to  it  felf;  for  one  Property 
receivech  not  another  ;  what  the  Soul  willeth,  the  thing  received  wiUeth  the  lame, 
for  it  is  all  Magical.  So  the  Dsvil  was  an  Angel,  but  when  he  willed  Evil,  his  hea- 
venly fubftance  became  poifon.  Yet  is  it  not  the  Deities  will  that  we  perifli,  but 
his  Angers  will  and  our  will. 

CHAP.  IX.  Of  the  Life  of  Dark^ncfs  '^wherein  the  Devils  dwell ;  of 
what  hind  it  is.    The  5ixth  Point. 

!•  nr'HE  LifeofDarknefsis  a  fierce,  falfe,  inimicitious,  flinging  EfTence  ;  ha- 

JL     ving  many  Forms,  each  would  murther  the  other.    Nothing  can  ceafe 

the  contrariety  3  for  the  oppofing  ic  is  as  the  blowing  up  of  fire,  only  God's 

X  X  Light 


544  ^^^  Great  Six  Points', 

Light  can  make  it  foft,  meek,  fweet  and  joyful :  But  that  cannot  be,  for  it  is  IS 
Eternal  Terror  to  the  Darkre  s.  And  if  the  Kingdom  of  Darknefs  (h  lulci  be  en- 
kindled with  the  Light,  the  L-ght  would  have  no  Root,  no  Fire,  no  Omnipotenq^ » 
thus  all  muft  ferve  to  Gcds  Glory. 

2.  The  Life  of  the  Darknefs  is  a  fainted  poifon  Life,  like  an  Eternal  dying  Pro- 
perty. I"-  is  alfo  manifeft  that  every  Life  exiffeth  in  pcifon,  which  poifon  the  Light 
both  withftandeth,  and  caufech  that  the  poilon  faileth  not. 

8.  The  Dark  Life  is  cfp.'cially  in  feven  Proper :ies,  with  the  Principle  of  the- 
Centre  of  Nature.  The  Light  Life  is  aliO  in  feven  Properties  of  the  right  of  Na- 
ture :  So  that  w  hat  in  the  one  giveth  fadnefs,  that  in  the  other  giverh  joy. 

4.  What  the  malicious,  arrogant  and  wicked  men  do  in  this  World,  that  the 
Devils  do  in  ciiC  Dark  Wcrids  Prjpercy.  And  what  the  poifonous  Evil  Crearures 
do  in  this  World,  that  do  thft  other  Creatures  (  w^ho  alfo  have  Spiritual  Bodies  ) 
in  the  Dark  World.  The  whole  Dark  V/odds  Dominion  is  principal!)  in  the  firft 
four  Forms  of  Nature,  and  from  the  fisrce  contrary  O'lalities  are  the  Eternal 
Wonders  manifeftedand  brought  to  fubftance  5  which  fub]lanceparre:h  into  three 
Fountains  not  rent  one  from  the  other,  but  giving  each  to  the  other,  as  Fire, 
Light  and  Matter  w  hereout  Fire  burneth. 

2.  In  Man  is  thefubdance  of  all  fubftances,  carrying  the  Properties  of  Heaven 
and  Hell  in  him;  which  icever  he  awakcneth,  of  that  is  the  Soul  capable.  Nor 
is  it  neceflary  to  fearch  farther. 

5.  But  xMan  having  broke  himfelf  off  from  the  firft  Image  and  Order,  mufl 
learn  how  to  be  refenerated,  by  introducing  the  Mesknefs  and  Light  to  rule  over 
his  falfe  and  fierce  Property,  and  then  the  Law  that  purfued  him  ceafeth,  bccaufe 
the  Law  of  Love  and  Meeknefs  fets  him  free. 

4.  Whatever  departech  from  its  firft  will,  is  purfued  by  the  Law  to  ref^rain  its 
^vandering ;  but  when  ever  it  is  return'd  to  its  right  State,  and  firft  Image  and 
Order,  or  by  Death  of  the  Outward  Body  is  totaUy  confirm'd  in  the  erroneous 
will,  the  Law  and  Strife  ceafeth. 


CHAR  X.   Further  of  the  (ixch  Point.    Of  the  fonr  Ekmms  of 
the  DeviL 


T 


HE  four  Elements  of  the  Devil  are.  Pride,  Covetoufnefs,  Envy,  Anger; 


Gods  four  Elements  are.       The  Outrvard  tVorlds        The  Devils  four  Elements  Aft\ 
Humility,  four  Elements  are^  Pride, 

Meeknefs,  Air,  Covctoufneft, 

Patience,  Earth,  Envy, 

Love.  Water,  Anger. 

Fire. 
Thedifcourfeof  thefour  Elements  of  the  Dark  World  being  both  very  plain, . 
and  the  Subjeft  of  fcverai  of  this  Authors  other  Writings,    yhe  Extradls  of  it 
is  forborn* 


AMrjel 


3^ 


A  Brief  Expofition  of  the  SmaU  Six  Points. 

The  firft  Point.    Of  the  Blood  and  F/aur  of  the  SouL 

y;  T^H  E  Soul  is  a  Mapick  Fire,  its  Form  is  generated  in  the  Light,  and  though 
X  it  fclf  be  no  Sub  fiance,  yet  it  hath  a  Subftance  and  Prclervation  which  is 
its  Flefli,  Blood  and  Water ;  for  the  Tinfture  of  Fire  and  Light  in  the  Water  makes 
Blood,  w  hich  is  the  Ixic  of  the  Wifdcm,  having  in  it  all  the  Forms  of  Nature,  and 
all  colours,  being  another  or  fecond  Magick  Fire. 

2.  According  to  the  Light  it  is  Divine  Vcrtue,  and  according  to  the  Fire  it  is  a 
iharpnefs  of  Tranl'mutation,  and  drivcth  up  every  thing  to  its  higheft  pitch  or 
degree. 

3.  The  Flefh  and  Blood  of  the  Soul  is  the  Divine  Subftantiality  confifting  in  the 
higheft  Myftery.  and  at  the  Death  of  the  outward  Body  it  retireth  to  the  fame; 
and  the  outward  Myftery  goeth  home  to  the  inward.  And  becaufe  each  Magick 
fire  hath  its  Clarity  or  Darlnelsithci  efore  a  final  Day  of  Separauon  is  appointed. 

The  fecond  Point.    Of  EleHion  And  Reprobation, 

1.  God  alone  is  all,  whofe  Infinite  AbyfTalSubftance  parteth  into  three  Diftift- 
ftions  (one  in  the  other,  (yectheo  e  is  not  the  other)  (v/^.)  The  Fire  world. 
Dark- world  and  Ljght-worJd.  hrom  the  Defirc  comes  the  Centre  of  Nature,  and 
from  that  Centre,  the  fii ft  three  i-orrriS  who  have  no  pain  in  them,  but  the  Fire 

xauferh  Pain. 

2.  In  the  Fire  is  the  Life,  tending  to  Lrght  and  Darknefs  :  which  of  them  the 
Defire  fillcth  it  felf  with  ,  in  thar  it  bun  ech ,  be  it  Heaven  or  Hell.  It  it  give  it 
felf  to  felf  Fropercy,  it  btrneth  in  the  F  re  of  drik  Anguifti,  but  if  to  the  Univer- 
fal  Will  in  Refignation,  it's  Fireburncth  in  the  light >  driving  up  no  Subilance, 
but  is  in  the  Liberty  of  God. 

3.  God's  PredeHinati  •♦n  is  not  in  the  firfl:  FfTence,  that  is  only  a  Myftery.  But 
Predefiinatfon  psfl":tli  upon  the  introduced  Subftance  be  it  tie  Wrath  or  Love  i  for 
the  Life  is  rcgencra-ed  into  one  of  them.  And  in  which  of  them  the  Will  kindleth 
it  lelf,  on  that  pafTjth  the  Eleftion  or  Reprobation.  Hence  is  it  that  Gcd  caufeth 
us  to  be  Taught,  fo  doth  the  Devil,  each  of  them  willeth  that  Man's  will  flijjuld 
converfe  and  kindle  it  I'clf  in  his  Fire.    [Seethe  Book  of  Frediftination.^ 

The  third  Point.    fVbat  sin  »,  and  how  it  U  Sin. 

1.  Two  contrary  Wills  are  an  Enmity.  God  is  purely  One  without  Source,  and 
though  every  Source  be  in  him,  yet  not  manifeftcd  5  for  the  Good  I9  fubjedeth 
the  Evil,  that  it  rrav  be  only  a  caufe  or  Root  of  Light  and  Life, 

2.  The  Good  or  Light  is  as  a  Nothing,  into  whicii  when  a  Something  entreth 
there  muft  be  a  Spring  to  preferve  that  Something.  The  Something  is  dark,  and 
the  Qualities  are  manifold.  And  CovecoufGefs  filleth  the  one,  wherein  God  dwel- 
leth  with  multiplicity. 

3.  Though  an  unfathomable  dwcllcth  not  in  a  fathomable,  yet  God  dwclleth 
in  the  higliell  or  predouiell  Life  of  Man ,  therefore  muft  the  Will  of  Life  tend 

Xx  2  and 


?¥ 


The  SmaU  Six  Tomts. 


and  ful>je<5i  it  felf  tothe  One,  in,  before  and  above  every  Creature  ;  for  it  is  preg- 
nant with  that  it  lufteth  afrer ,  and  no  Fire-fource  fubfifteth  in  the  free  Fire,  or 
Fire  of  the  Liberty  :  therefore  can  none  Unite  to  God,  till  they  are  emptied  of 
their  own  WiJl;  till  then  God  and  Man  are  at  Enmity.  Hence  ftards  the  immu- 
table Law,  That  Man  depart  from  Self,  or  be  feparated  from  the  One. 
hUnk.  I  a.-'o.  4-  Thus  Sin  ts  manifeft,  to  be  a  Will  departing  from  Gcd,  by  aw  akening  of  and 
^  burning  in  tne  Root  of  Self- luft,  makcthit  felfa  fole  Lord,  a  contrary  oppcfite 
Will.    So  Chrift  faith,  He  th,tt gather eth  not  mth  me,  fatteretb., 

<).  This  eflrangcd  Hetcrcgene  Will  muft  be  flain,  and  the  Multiplicity  corrupt^ 
with  the  Body  :  and  the  departure  of  the  WiU  agaia  from  Self,  to  the  One  the 
Good,  is  the  Regeneration,  for  tlie  Will  of  the  Soul  is  Fire,  having  been  captivated 
in  the  Farthy  Defire,  hath  wreftled  and  got  into  the  One,  whence  it  fprang  origi- 
nally, findirgit  true  that  Man's  Will  is  nothing,  God's  Willis  all  things,  whereinco 
when  Man  gets,  all  things  are  alfo  its  own. 

The  fourth  Point.    How  Chrift  mU  deliver  up  the  T^ingdom  to  hU  Father^ 

X.  In  the  Creation,  the  Father  moved  himfelf  with  the  Dark  and  Fire-world, 
alfo  in  the  Light  or  Heart  wherein  God  became  Man,  and  the  Love  of  the  Light, 
wherewith  the  Father  did  rule  in  the  Son,  and  the  Love  overcame  the  Fat.hcr's  an- 
gry Property.    Then  did  the  Son  rule  in  fuch  as  claveto  God. 

2.  But  in  the  End,  the  Holy  Ghoft  moveth  himfelf  in  both  the  Fathers  and  Sons 
Properties,  and  driveth  on  Eternally  the  Rule  in  both  Properties,  and  proceeding 
from  the  Father  and  Son,  is  the  alone  Revealer  of  the  Wonders.    Thus  is  the  Eter- 
nal Rule  dclivcr'd  up  to  the  Father,  who  is  AH,  which  Rule  he  driveth  caby  the  • 
Spirit. 

The  fifth  Point.    JVhat  the  Magia  and  Mdgick.  Ground  is. 

Whdt  it  is  not.      i-  "^^e  Mugia.  h  not  the  Majefty,  but  the  Defire  in  the  Majefty.    Not  the  Divine 
*  Power,  but  the  Defire  of  the  Power.    Not  the  Omnipotency,  buttheDriverefsin 
or  into  the  Might.    It  is  not  a  Fire,  but  the  potence  to  the  burning  Kire. 

WbAthis.  2.  It  hath  the  F/^t  in  it,  and  is  the  greateft  Snbftance  in  the  Deity  j  drawing 

Abyfs  into  Bvfs.  It  is  fuch  a  Will  as  driveth  it  felf  torth  through  the  Defire  into 
Subftance.  It  Self  is  a  Spirit  and  Subftance  i?  its  Body.  Itis  the  Myihry  of  the 
Trinity.  The  Mother  to  Nature,  and  the  llnderllanding  is  the  Mother  proceeding 
forth  out  of  Nature-  The  Underftanding  leadeth  it  (which  is  its  Mother)  into  its 
own  Love- fire.  It  felf  is  without  Underftanding,  yctit  is  the  CompVehenfion  of. 
^    ,    ,  ,   all  things. 

JnAtitdoth.  ^.  What  the  Will  modelleth,  the  ^/Jg/^  makes  to  be  Subftance,  ferving  thofe 
that  love  God  with  Divine  Subftance,  making  Divine  Flefti.  By  the  Magit  are  all 
things  wrought  in  their  various  Properties,  Good  and  Evil,  ferving  God's  Children 
to  bring  them  to  God's  Kingdom,  and  Negromancers  to  the  Devil's  King  om  It 
is  from  Eternity  and  its  Profundity  is  inexprellible.  It  is  the  School-  Miftrefs  of 
Philofophy,  the  Book  jof  all  Learning,  from  the  Plowman  to  the  moft  Sublime.  It 
is  the  beft  Theology.  To  reproach  it,  is  to  reproach' God.  It  is  the  Afting  and  : 
Pcrfcrmancc  in  the  Will-  fptnt. 

The  fixth Point,    Cf  the yfyjhry.  What  itU} 

I .  The  M',  ftery  is  the  Imaging  Power  remaining;  in  the  Defire  of  the  Magick  WiD, 
as  It  becomes  in  the  TinAure,  is  by  xhtMapa  fubftantiated. 
'the  Great  x.  The  great  Myftery  is  the  hiddennefs  of  the  Deity,  the  Subftance  of  all  Sub- 

M:iisry.  ftance«  •. 


'A  Brief  Summary  of  the  Earthy  and  Heavenly  Myfleries,  "347 

fances:  whence iffic  all  Myfleries ,  each  reprefenring  that  which  was  his  imme- 
diate Producer.  Tie  gi  eate.^  Wonder  of  Eternity,  the  Reflexion  of  the  Wifdom. 
And  all  exifteth  as  it  hath  been  foreknown  from  Eternity ;  but  every  thing  ac- 
cording to  the  Property  of  the  Looking- glafs,  even  all  the  Forms  of  Nature,  Light 
orDarkneis,  Love  or  Wrath. 

jj.  The  MiguS;  if  arm'd  futably  to  what  he  would  produce,  may  do  what  he 
will,  eife  he  will  be  captivated  by  the  Spirits  thereof. 


A  Brief  Summary  of  the  Earthy  and  Heavenly  My^ 
Jleries  Contra^ed and  Compifed  in  Nine  Texts, 

THE  Abyfs  is  an  Eternal  Nothing,  but  a  fceking:  Which  feeking  is  meerly  j^  jr^^f. 
a  Will^  and  a  giving  of  Somewhat ,  and  that  Somewhat ,  is  the  Eternal 

X,  The  Will  or  Peeking  in  the  Abyfs,  is  a  Spirit  like  a  Thought",  and  being  gone  2.  ttxu 
Cfut ,  findeth  its  Mother  the  Seeking.    So  the- Seeking  is  a  MugU ,  and  the  Will 
a  Mugm. 

2.  The  Seeking  is  Inoperativre,  but  the  Will  a  Life  without  Original.    So  may 
bis  confidercd  Nature  and  the  Spirit  of  Nature,  to  have  been  from  Eternity. 

Thus  the  Will  ruleth  the  Seeking,  for  the  Seeking  hach  a  moving,  defiringLife  3«  ^ext. 
without  Underftanding,  and  the  Will  doth  therewith  what  it  will  3  therefore  we 
apprehend  the  Eternal  Will- fpirit  to  be  God,  and  the  Eternal  Seeking  to  be  Na-^ 
ture,  the  Eternal  Will- fpirit  is  the  knowing  of  the  Abyts,  and  the  life  of  the  Ssek- 
icg,  an  Eternal  knowing  of  the  willing. 

r.  The  Will  is  no  Jubilance  but  Lord  in  it,  which  Sabfknce  defireth  Subftance.  ^.  jvxt. 
The  defiring  is  a  ftrong  Magical  attrading  of  Subftancc ,  and  an  Eternal  proceed- 
ing. Life. 

2.  And  becaufc  this  Magical  Impregnation  hath  no  Subffance,  it  felf  is  a  Voice 
or  Word- in  the  Original  of  the  Spirit,  in  which  Word  is  a  Will,  and  the  Life  of 
the  Original  going  into  Nature,  opening  the  unintelligent  Life  of  the  M-xgu'^ 
which  is  the  My  fiery  of  Substance ,  the  Abyffal  Wonder,  where  infinity  of  Lives 
are  generated. 

3.  Of  this  the  Threefold  Spirit  is  Ma(?er,  of  whom  the  Word  is  the  Heartf  ^  And 
the  Spirit  of  the  Word  in  the  firll  Will  (vi^.)  God,  openeth  the  EfTential  life 
(vii')  Nature. 

'    4.  In  the  defiring  of  the  Spirit  Life,  the  Divine  Subilance  or  Heart  of  God  is  ge- 
nerated from  Eternity  to  Eternity. 

Thus  apprehend  we  both ,  what  God  and  Nature  are ,  and  both,  in  an  Abyflal 
Endurance  from  Eternity  in  Eternity. 

T.  The  two  Eternal  Subftances  are  not  fundered,  bat  the  Spirit  life  in  it  felf  is  f.  Text, 
tum'd  inward,  and  the  Nature-life  turn'd  forward,  like  a  Globe  the  Nature-life 
worketh  tcvthe  Fire,  the  Spirit-  life  to  the  Light  and  Glory. 

2.  In  the  one  the  confuming  fiercenefs ,  m  the  other  the  generating  of  Water  j 
their-commixture,  giyesa light,  blew  or  azure-,  or  likea  Cherubinor  Ruby-and 
Chryfialj  O'f.  3.  Thus 


"^^g  'A  Brief  Summary  of  the  Earthy  and  Heavenly  Myflenes2 

3.  Thus  we  may  fee  that  the  Will  can  create  a  Source,  out  of  the  Magick  SufeJ 
fiance  or  great  Myftery  :  efpecially  in  the  Fires  Property ,  which  before  the  awa- 
kening lay  hidden,  as  did  the  Devils;  for  in  the  Eternal  Naiure  lyeth  theJwr^i  ' 
though  unawakable,  unle-'s  the  Crearure  in  the  fiercenefs  do  it.  ' 

4.  Alio  we  fee  when  the  Eternal  Nature  awaked  it  fclf  with  the  creating ,  the 
Wrath  alfo  awakened,  in  fomeCrea'.ures  more  evidently,  as  in  poifonous  Herbs, 
evil  Trees  and  venomous  Creature: ;  as  Toads,  Serpents,  <C3'c.  which  the  Eternal 
Nature  loatheth,  and  wil'eth  to  forfake,  fpcwing  it  put,  that  the  Malignity  may 
ftand  in  its  own  anguiftiing  Myftery. 

'4.  Tixt.  I.  The  defire  every  Will  Fath  of  Purity  without  Turhx  from  without  (thorgh  ic 

hath  the  Turbj.  in  it  felf)  is  the  caufc  of  loathing,  and  that  the  Wronger  ruietk 
and  opprefTcth  the  weaker  till  i^beco  ne  M  marchy,  wiiich  Nature  muft  acknow- 
ledge to  be  m  its  hflence.  Yet  wai  nor  commanded  in  the  Beginning  by  the  highcH; 
Good. 

2.  And  whereas  the  fe.king  in  the  beginning,  was  by  one  parting  it  felf  int« 
many :  So  the  Multiplicity  feekech  the  one  again,  and  findeth  it  when  a  Lord  fliall 
be  generated  governing  the  whole  Word  through  rran  Offires  which  {hall  be  m 
the  hour  of  the  Worlds  Creation  the  fixth  day  in  the  Afternoon,  when  the  purity 
fliall  drive  out  the  raj  i:i  for  a  time,  till  the  beginning  pals  into  the  end,  and  then 
is  the  Myftery  ihew'd  in  various  i-  igures. 

y.  Text.  ^  I.  Seeing  from  the  Eternal  Nature  all  evil  and  g-jod  have  proceeded;  by  that 
it  appears  the  one  Property  ha-h  lufted  and  magically  produced  the  other;  for 
Gods  Spirit  hath  not  prcdef^inated  the  evil 

2.  And  in  the  four  Colour?  lye  the  great  fecrefii,  vi^.  Blue,  Red,  Green  and 
Yellow;  the  White  is  Gods  Colour,  which  only  fubfiftech  in  the  Fire.  The  Black 
is  only  a  Vail. 

3.  So  in  Languages,  are  fii  ft  that  of  Nature,  then  Hebrew,  Greek,  Latine,  an3 
the  fifth  the  Spirit  of  God,  the  Opener  of  all  Alphabets.  But  the  multiplicity  of 
Speeches  or  Languages  fprout  and  grow  all  againft  or  contrary  to  the  Tree. 

8.  text,  r.  From  what  hath  been  written  refulteth  the  Original  of  two  Religions,  out 

of  which  S^k/ and  Antirhrift  are  generated.  In  Heathens.  Je«'s  and  Chriftians. 
The  Heathen  going  forward  out  of  thein'elves  and  their  own  fe^king,  into  the 
A/j'^/ J  of  Multiplicity,  for  outward  Rule  and  Kingdoms,  tho' Gods  free  will  re- 
buke them,  the  ?>{tgus  of  the  Multiplicicy  not  comprehe.iding  the  will  of  t:ie  Uni- 
ty, is  an  Idol,  and  a  Malignant  Devourer  ;  for  the  will  hath  its  Treafcre  in  the 
Multiplicity,  becaufe  by  Lucifer  i  Apoftafie  the  MJ-gU  of  Nature  is  eager  after 
falfliood. 

i.  Hence  fpring  Covetoufnefsand  Wars-  But  thofe  that  went  away  from  the 
feekingof  'i->erdi  "ion,  into  the  Light  of  Nature,  tho'  they  knew  not  God,  yet 
liv'd  in  pui  iry ;  the  Spirit  of  the  Liberty  led  th>re  Children  of  the  Free-will  into 
the  Myftery.  as  maybe  feenby  tie  Wifdom  left  behind  them. 

5.  T^.usahb  the  Jews  and  Chriiliris,  whofe  wills  were  payfon'd  by  their  Cove-', 
torn  Mxgin,  while  their  Hinds  only  arc  about  the  works  of  Gods  Law,  do  Crowa 
the  Whore,  Generate  Antichrift,  and  Euild  Bubd, 

s\  text,  J,  AstherearetwoAf/^ii's,  that  of  the  Unity,  and  that   of  the  Multiplicity: 

So  there  are  two  Mngi  in  Man,  vi^-  The  Spirit  of  God,  and  that  of  Reafon,  into 
which  the  Devii  infinuates. 
2.  Hereby  may  Man  moft  clearly  try  himfejf  to  which  of  thefc  is  his  longing. 

But 


Of  the  Divine  Vijion  or  Contemplation.  j 4P 

But  Man,  being  Magical,  hath  might,  by  fincere  cameftnefs  to  fubdue  his  Starry 
Spirit,  by  a  temperate,  Ibber  and  quiet  Life,  withconcinual  giving  up  to  the  \*ill 
of  God,  and  going  out  of  the  Influxes  to  evil  Lufls  and  Paifions ;  which  is  cfFe<5ted 
not  without  great  Toil,  fiery  Tryals,  continual  Sacrifice  of  the  Fieftily  Will,  and 
working  in  the  Will  of  God.    To  which  the  Lord  help  us. 


OJ  the  Divine  Vifion  or  Contemplation, 


CHAP.  I.  Reafon,  Becaufe  it  feeth  not  God  with  the  outward 
Ejes,  and  obferveth  the  Good  and  .VertuouSy  go  often  affli^ed 
to  the  Grave,  faith  there  is  no  God, 

ANfmr.  Reafon  is  a  Natural  Life,  and  hath  a  Natural  Will,  yet  proceedeth 
out  of  the  Supernatural. 

1.  It  willerh  evil,  and  judgeth  it  fe!f  for  it,  fearing  a  Judgment  which  it  feeth 
not,  this  is  the  reproof  of  the  unfeen  and  unapprehended  God. 

2.  When  it  fuffereth  wrong,  it  hopeth  for  Reft  in  that  which  Created  it. 

3.  Thus  God  reproving  the  evil  in  the  Confcieiice,  draweth  the  Sufferer  by  fuf- 
fering  to  hate  itfelf,  and  the  Natural  Will,  and  return,  that  ic  may  attain  the  Su-, 
pernatural  Life,  out  of  which  it  is  gone  forth. 

Argument  2.  i.  Seeing  Goi is  the  beginning  of  a.U  things  why  it  cppojition  permit-^ 
ted,  and  not  the  Good  orly  to  be  in  all  ? 

Arjvper.  Contraries  manifeft  contraries  5  for  were  a  thing  only  on?,  without 
fcparability,  it  would  have  no  Motion,  Knowledge  or  Skill ;  for  one  only  thing 
kath  nothir.gin  it  to  make  more  than  one  only  thing  perceptible. 

2.  And  had  not  God,  who  is  one  only  fubfiance  and  Will,  brought  himfelf  forth 
out  of  the  Eternal  WifdoTi  in  the  Temperature  into  Divifibilitv .  and  that  tne  lame 
Life  ftood in  ftrife,  how  would  his  hidden  Will  be  reveald  to  himfcif .' 

3.  The  ftrife  is  in  the  departed  fcver'dwil's,  going  into  infinite  variety,  from 
one  only  Uaity  or  Root.  The  Mind,  as  a  Tree  or  Fountain,  is  not  broken,  but 
intire  5  but  the  Exit  of  the  Thoughts  or  Senfesis  it  only  that  divides  into  evil  or 
gocd,  as  Twigs  or  drops. 

Argument  3.  Ifljat  good  arifetb  from  thiry  that  with  the  good  there  mu(i  he  an 
evil  ? 

Anfvter.  The  evil  oppofite  will,  caufcth  the  good  to  prefs  again  after  its  Ori- 
ginal. 

1.  God,  fofaras  he  is  called  God,  can  Will  nothing  but  himfelf,  and  what  he 
willeth  flowcth  out  from  him,  as  his  Copy  or  Counterportraicure,  which  is  divi- 
ded and  compreffed  intofubftance. 

2.  So  alio  if  Mans  Mind  did  not  flow  forth,  it  would  have  no  Scnfes  nor 
Thoughts,  nor  know  it  felf,  nor  ought  elfe. 

3-  Now  if  in  the  Centres  of  the  Thoughts ,  reprefenting  the  Mind,  there 
were,  only  one  will,  an4  no  will  contrary,  how  would  the  Wonders  of  the 

Divine- 


5  JO  Of  the  Divine  Vijion  or  Contemplation, 

Civine  Wifdom  be  figur'd  i  for  the  Mind  is  an  Image  of  the  Divine  Revela- 
tion. 

4.  From  the  ftrife  of  Contraries  ex tftSubftances;  thence  alfo  the  williscaufed 
totirk  down  from  tormenting  Anguifli  into  the  Eternal  Reft,  its  Original^  whence 
Exift  Faich  ar.d  Hope.  That  Nature  being -unvoluntaiily  over-kden,  may  be 
freed  from  Vanity  into  a  ckar  Chryftalhne  Nature  j  and  then  it  will  appear  that 
Nature  was  (ubjcded,  bccaufe  the  Eternal  Pow^r  might  introduce  it  felf  into 
Forms  and  Perception  by  Separation. 

5".  Wifdom  muft  be  manifeft  through  Folly,  and  Eternal  Stability  be  known  in 
Mortality  ;  for  the  Mortal  is  only  a  Play,  Scene  or  Objed  of  the  right  Life,  and 
the  wife  breakcth  the  folly,  dying  to  it,  «nd  giveth  its  will  to  God,  tho'  it  be  not 
deliver  d  till  it  come  to  the  Grave,- nor  is  the  M  ortal  Body  of  the  wife  to  be  re* 
garded,  for  he  thatBuildeth  on  the  FlelTi  fliallof  the  Flelh  Inherit  Perdition. 

C  H  A  P.  IL  Argument  I.  Seeing  the  Mind  and  Se»fes,or  Thoughts 
is  a  beginning  Natural  Life  ftwje^  to  Corrnptiony  how  may  the  Super- 
fenfual  Divine  Life  be  in  this  Life  ? 

"  A.  ^i^"'^-'  '^'^'^*  UiT\s  Life  is  a  Form  of  the  Divine  Will,  and  its  Imaged  Word, 
Jr\  yet  by  the  Deviland  Temporal  Nature  it  is  poyfoned  in  its  Earthy  Image : 
New  in  three  Principles.  The  firft  according  to  its  true  Original  in  the  Exit  of 
pivmc  Knovi'lecige,  which  in  the  beginning  was  a  Temperature  or  fenlible  work- 
irg  of  the  Divine  Fower,  a  Paradife.  But  the  fierce  wrath  of  the  Devil  drove  it 
into  Difilmilitude  and  Inequality,  wherein  the  Multiplicity  firove  againft  the  Uni- 
ty. When  this  was  done  the  Wifdom  of  God,  v/^.  his  fubftantial  Will  or  fecond 
Principle  difappcar'd- 

1.  The  Eternal  Abyflal  Will  ofthe  Life  or  caufc  of  the  Motion  of  the  holy  fub- 
f  ance  had  perverted  it  I'elfto  Earthinefs,  Gods  Kingdom  became  (as  to  it  )  ex- 
tinguiihed,  and  the  third  Principle  (v/;f.  thatof  theConflellationsand  four  Ele- 
ments )  took  place,  making  the  Thoughts  and  Senfes  Earthy,  and  the  Body  Grofs 
and  Beftial,  and  the  Life  to  fcek  reft  in  Mortality,  and  to  be  its  own  God  j  who 
by  this  domineering  became  foolidi.  And  when  this  fragil  Kingdom  brcaketh 
(  zsa  Vapour  )  the  Life  cominueth  as  a  Contrariety,  and  becom.eth  an  unquench- 
able painful  Fire  in  the  dark  Property. 

2.  But  the  great  Love  of  God,  inftantly  after  the  ApoHacy,cam3,  and  ftill  com- 
ethto  he!p,  breathing  it  felf  again  into  the  dilappeard  Divine  Property,  and  into 
all  the  three  Properties  of  the  Humane,  even  to  the  Thoughts  and  Senfes,  break- 
ing the  will  of  felf  and  ofthe  Devil,  and  hath  brought  the  holy  Life  through 
Death  into  a  Paradiiicalfprouting  5  making  Death  and  the  Devil  a  reproach,  and 
fbevving  how  the  Eternal  one  can  rule  mightily  o^er  the  Multiplicity,  and  give  an 
open  Grace  Gate  for  us  poor  Men  to  enter  the  Life  of  Chrift. 

^.  We  are  therefore  to  come  with  our  captivated  will  cut  of  the  Prifon  of  Earth 

RojM.j.iJjiS.  andSelf,  and  folelyfmk down  into  this  Incorporated  Grace,  which  preflcd  from 

one,  v\.  the  firft  Man  upon  all,  and  with  the  rcfign'd  will  fink  down  into  the  Hy- 

perbyffal,  Superfenfual,  Unfcarchable  Eternal  one,  into  the  ground  out  of  which 

Life  firft  fprung,  and  then  it  reacheth  the  Temperature  and  true  Reft. 

Argument.  How  can  a  Man  do  that,  (vi^.  that  laft  above  written  j  being  the 
S.cr;t'ure  fiitb.  The  firft:  Man  is  made  to  a  NituriU  life  to  rule  the  Creatures,  therefore 
muft  the  Life  go  into  the  Earthy  Properties^ 

Anfwer 


Of  the  Divine  Vijion  or  Contemplation,  3  5 1 

Anfvoer  i.  The  Humane  Lite  is  ler  in  a  reflex  Irrage  of  the  Divine  Will,  in 
and  with  'a  hich  God  wiUeth,  and  che  Earthy  Creatures  arc  fee  in  a  reprefcntation 
of  the  Humane. 

1.  And  though  Mans  Life  was  fee  in  Na:ure>  vet  it  was  in  the  Temperature. 
Without  C  rift  we  can  do  nothiig,  but  it  Man  fink  into  the  Incorporated  Grace 
ef  God,  and  in  Divine  Hope  reft  from  ielf-wtil.  a -.'.i  work,  and  refign  its  will  to 
work  only  what  GoH  fpcaketh,  it  is  bcyo  A  Nature :  And  the  Ab  fs  God  himirelf 
fpeaketh  through  him  and  manifeiieth  hin.clf  in  and  with  him,  thus  new-born  in 
Chrift,  who  now  rulethover  toe  outuard  Realon  Life. 

3.  TiU  thisbedone  MaiisnoCnildoti^eaven,  but  his  will  an  Apoftate  juft  as 
the  Devil  and  his  Bod,  ancviiBeaft,  and  gatherech  not  with  Gods  Incorporated 
Grace,  butfcattereih. 

4.  As  an  Herb  without  *?ap  is  burnt  by  the  Sun,  while  the  Herb  that  hath  Sap 
is  W2r  n'd.  So  if  Ma  is  Elfe  i:e  hath  notE«j  from  Gods  Love  and  Meeknefs,  it  im- 
prcfleth  it  felf  into  a  fierce,  wrathful,  fiery  iharpnefs,'and  the  Mind  is  totally 
rough,  covetous,  envious  and  ftinging 

5.  Yet  if  the  fiery  Life  eat  of  the  Divide  Love,  it  is  no  mofe  receiving  as  the 
Fires  Properry  is,  but  giving  and  working  good  in  all,  as  the  Property  of  the 
Light,  ^or  having  ?aten  of  the  Bread  whicti  cometh  down  from  Heaven,  it  is  quick- 
nedbyir* 

-  The  Sun  in  a  hard  Stone  (  where  the  Water  is  coagulated  )  cannot  work,  as 
in  Metals,  Herbs  and  Trees,  becaufc  his  Light  and  Vercue  penetrateth  not,  fo  is 
it  in  this. 


CHAP.  III.  How  Nature  reprefsnteth  and  maketh  vifible  the  Divine 
Eternal  and  Ahyffal  Knowledge, 

I.  ^T'  HE  Word  is  the  Efflux  of  the  t^vine  Will  and  Knowledge ;  as  the  Thoughts 
J.  and  5en(e5are  of  the  Mind,  yet  the  Mind  remaineth  totally  but  one.  So 
the  Word  was  is  and  ever  will  be  the  Eternal  Beginning,  flowing  out,  and  revela- 
tion of  the  Eternai  one. 

i.  And  the  Wifdom  is  the  Eternal  out- flown  Beginning,  and  caufe  of  all  Powers, 
Colaurs,  Vertues  and  Properties. 

5. 'Their  Po\vers  are  again  an  Efflux  into  the  various  Self  properties,  whence 
come  the  Multiplicity  of  Wills,  thence  the  Creaturely  Life  of  the  Eternal  fpringeth, 
vi'^'  Angels  and  Souls, 

4.  Not  that  Nature  and  Creature  is  here,  but  the  Spirit  of  God  fporteth  him- 
felf  in  forming  Simihtudes  of  the  Powers  of  the  Wifdom  ;  as  doth  the  Mind  with 
reflex  (niages,  which  are  the  Thoughts  j  and  everv  Property  hath  its  own  Sepa- 
rator, as  hath  the  Eternal  Unity  ;  whereby  the  Efflux  of  the  Unity  becomes  per- 
ceptible in  Infinite  Multiplicity. 

f.  For  the  Efflux  fliarpeneth  it  felf  fuperlatively  by  the  Magnetick  longing  of 
the  receiving  Powers,  in  the  fiery  kind  wherein  the  Eternal  One  becomes  Majeftick 
and  Light.  And  the  inkindlingthrough  Fire  makes  it  a  Kingdom  of  Joy.  The 
vifible  World  with  its  Hofts,  i?  the  out-flown  word  of  Fire,  Light  and  Darknefs 
feparated  by  the  Officer  of  Nature,  who  hath  imprinted  each  Body  according  to 
its  own  Property. 

Yy  Cf- 


352-  Of  the  Divine  Vijion  or  Contemplation. 

OftbeTmfcld  Life  in  the  RiprefcntAtionofthe  Divine  WiU. 

I.  An  Eternal  2.  A  Temporal, 

I.  The  Eternal  is  the  fer>fible  Lite  m  the  Eternal  Fire  and  Light,  a  fpark  of  the 
out- flown  or  out-breathed  wili  of  God,  bound  to  will  nothing  but  the  ouc-breath- 
ed  will  cf  God,  a  Separator  ard  Infirumcnt  of  Gods  Omnipotent  Glory,  where- 
with he  will  rule  allthingi?,  having  therefore  given  it  Divine  Underftandir>g. 
'  7.  The  Temporal  and  Mortal  Exiftence,  is  the  Efflux  of  the  Separaror  of  all 

Powers  caird  the  Soul  of  the  World,  making  the  vifible  Creatures  fuch  a  Simili- 
tude, as  wherein  the  Spiritual  World  of  Fire,  Light  and  Darknefs  beholdech  ic 
felf ;  hidden  in  and  working  through  the  Elementary  World.  But  the  Vifible 
poirelTethnotthe  Invifible  fo  as  to  be  changed  thereinto,  but  is  only  an  Inftru- 
ment  whereby  the  Inward  Powers  Image  themfelves,  as  m  Herbs,  Trees,  Me- 
tals, «irc. 

of  the  threefold  Spirit  in  the  Growing  Powers. 

1.  The  outward  Spirit  is  the  grois  Brimflone ,  Salt  and  Mercury,  which 
coagulating  it  felf  in  the  four  Elemenrs,  and  by  drawing  the  Spiritual  Separator  to 
it,  the  Signature  is  inftantly  perform'd. 

2.  The  fecond  Spirit  or  C^uintefTsnce  hath  a  Centre  of  its  own,  vix-  a  Root  of 
the  four  Elements,  being  the  Meek  Joy  of  the  painful  Brimftone  and  Salt  Spirir, 
nourilTiedfrom  within  of  the  Light  of  Nature,  and  from  without  of  the  uibtle 
Power  of  the  Spirit  of  the  World,  which  fifth  Elfence,  is  the  right  caufe  of  all 
Vegetation,  and  fuch  a  Joy  of  Nature  as  the  Sun  to  the  Elements. 

?.  The  third's  the  Tinfture,  of  which  fee  Chap.  1 2.  of  the  three  Principles. 

TheTindureisthat  wherein  all  Powers  lye  inequality,  a  Spiritual  Fine  and 
Light  in  one  fubftance,  aParadife,  the  Manlion  of  Divine  Power,  and  of  the  E- 
ternal  Soul,  known  to  the  Creature  only  in  the  Regeneration,  and  to  no  ungodly 
one,  for  fuch  drive  on  a  falfe  will. 

4.  It  is  not  Elementary,  but  iffueth  through  the  grofs  Elementary  Spirit,  even 
into  Tafteand  Smell.  But  the  Elements  are  a  caufe  of  the  motion  of  the  Tin^ure  j 
the  flharpnefsofthe  Smell  is  Elementary,  butthevertue  in  the  Smell  is  the  Tin- 
fture  which  in  Medicines  Cureth  ;  for  it  imprinteth  it  felf  in  fuch  Balfams. 

S-  As  the  voice  to  the  Fig-tree,  Be  thou  withered,  did  not  that  Miracle,  butthe 
Power  whence  the  voice  proceeded.  As  neither  is  the  Confeifionof  a  thing  Faith, 
but  chat  Intel!e<ftual  Power  is  Faith  out  of  which  the  Confeffion  procecdcth 
wherewith  Gods  Spirit  Co- worketh. 

6.  Thus  all  whatfoever,  whether  evil  or  good,  reprefent  in  their  feveral  Pro- 
perries  the  hidden  Spirit  of  the  Separator  of  all  thingS;  and  the  Elerrientary  is  the 
Efflux  of  the  Tinclure,  ar.d  Spiritual  World,  for  the  vifible,  moveable,  material 
World  is  the  lubf^ance  ofthe  invifible,  immoveable,  fpiritual  World. 

7.  So  the  defire  ofthe  Efflux  out  ofthe  darknefs  is  become  (harp,  flern  and 
grofs,  and  hath  coagulated  it  felf  into  Matter,  even  unto  the  drofTy  Earth.  So 
out  of  the  Light  conneth  tj-'-e  Noble  Tinfture  of  Love.  Mildnefs,  Softnefs,  Swect- 
nefs  Yet  in  hard  Bodies  as  of  precious  Stone?,  Metals,  Trees,  ^c.  ^  a  high 
Tinflure,  as  we  fee  the  gveateft  fweetnefs  in  Marrow, 

8.  God.  diftin^afrom  his  moving  manifcftation,  is  the  greateft  meeknefs,  but 
in  his  mction  is  called  a  God  in  Trinuy,  for  here  the  Divine  wili  maketh  ft  felf 
anObj?(fl,  x^/!{;.  the  Wifdcm  through  which  the  Original  of  all  things  defcend- 
e.l. 

5".  Now  all  things  in  the  World  that  are  foft,  m.eek,  rare  or  tranfparent,  ss 
A I  and  Water  is  withgirt  pain,  and  according  to  the  unity  of  Eternity. 

10.  And 


Of  the  Divine  Vijion  or  Contemplation .  5  j  j 

10.  And  hard  itriFrefTIng  Bodies,  as  Wood,  Metals,  Stone,  Bone,  Fire,  Earth, 
^c.  originate  from  the  divine  Inclufton,  from  the  Efflux  introducing  the  Self- will 
of  Nature,  as  a  noble  Jewel  and  Sparkle  cf  the  Divine  Motion  of  Divine  Powei^, 
cauledby  the  Effluence  of  Divine  Defire. 

11.  Thus  the  Tmflure  hideth  i:  felf  m  the  hardnefs,  bat  In  tranfparency  is  alike 
equal  to  all  things  j  as  in  Water  and  Air.  But  the  dry  Water  is  the  pearly  Matter, 
where  ccntreth  the  lubtile  potent  Unity. 

1 2.  Therefore  fcek  not  the  grand  Secret  in  foft,  without  the  fiery  Kind. 

For  as  Rare  and  Tranfparcnt  is  next  the  Unity,  fo  the  fiery  Hardnefs  is  a  dry- 
Unity  and  Temperament,  and  the  nobleft  Concret  of  divine  powerful  Manifefta- 
tion,  becaufe  where  the  Will  is  rent,  refts  no  great  Might  5  for  there  the  Tinfture 
is  volatile,  whereby  a  Cure  is  attempted  by  the  Salt  or  Soul  only,  without  the  Spi- 
rit, which  unites  not  the  Life's  Enmity,  but  kindles  its  Contrariety. 

But  unite  the  Properties  in  the  Love,  fo  have  ye  the  Pearl  of  the  whole 
World. 


CHAP.  IV.  Of  the  mu  of  God  flowing  OVTy  and  in  the  percepti-^. 
hility  IN  again  into  the  ONE, 

John  1. 1 1,  (^c.  He  came  into  [or  unto]  his  owtij  (^c.  In  which  words  lyeth 
the  Divine  Manifeftation,  vi^.  the  bidden  Power  or  fpeaking  Word  of  the 
Unity,  out- liown  into  kis  own  the  Creaturely  Word,  or  averted  Will  of  Flefh 
and  Blood ;  which  Self-  power  received  not  the  Efflux  of  Divine  Grace,  but  would 
be  its  own  Self-  lord,  for  it  cannot  inherit  the  Filiation. 

But  that  Will  which  turneth  it  felf  about  and  coingenerateth  with  the  Unity^hath 
Power  to  become  the  Child  of  God.  For  it  is  \\ks  or  equal  to  all  things  which 
God  willeth  and  worketh, 

Ifujus  Argumemi  hie  fcripfit  Hue  Autw  ^  NH  ampliuu 


Yy  X  J  Brief 


354 


3  Centre. 


A  Brief  Explanation  of  the  Knovpledge  of  Go  J.  and  of 
all  things,  alfo  of  the  true  and  falfe  Light. 

r.  'T^HE  hidden  God  out-breathing  his  diftinguifliable  Power,  made  hisfpeak- 
X     ing  Word  fubftantial,  by  creating  the  Body,  Soul  and  Spirit  of  Man, 
who  IS  an  Abftrad  of  all  the  three.  Principles,  and  an  Image  of  the  Ipeaking  and  ■ 
Ipoken  word. 

2.  Whence  fo  great  knowledge  of  all  things  is  in  Him,  as  to  know  the  com- 
pofition  and  diffolution  of  Nature  j  for  every  Creature  can  fee  into  its  Mother, 
thofc  of  the  Elements  into  the  out  fpoken  word- 

3.  So  Man,  after  the  manner  as  the  out- breathing  of  the  Eternal  Will  intro- 
duceth  it  felf  into  the  manifold  Properties  of  Love  and  Anger,  Good  and  Evil,  and 
can  frame  it  felf  into  the  multiplicity  of  Properties,  thole  into  the  defire,  and 
that  into  fubftance,  forming  its  Self  will  out  of  the  great  M}  ftdry. 

4.  So,  if  in  this  out-fpeaking  there  were  no  Divine  Fre^  Will,  the  fpeaking 
would  be  under  compulfion,  void  of  longing  delight,  and  be  finite  and  inchoative, 
which  it  is  not.But  a  breathing  of  the  Abyfs  and  Eternal  Stilncfs  a  difiributing  it  felf 
ioto  Powers,  and  in  them  a  feveral  Self-will  exifteth,  whence  origmateth  Naturej 
and  the.creaturely  Life,  with  their  various  centers,  impreflions,  magnetick  defires» 
perception  and  bodies,  according  to  the  manner  of  the  third  Principle  of  Divine 
manifeflation,  producing  bodies  evil  atid  good,  manifold  Earths,  Saks,  btones, 
Minerals,  in  which  the  three  Principles  are  mixt,  where  every  Centre  breatheth 
it  felf,  yet  all  originate  out  of  the  Eternal  One. 

5.  The  firft  Centre  is  the  out-breathing  of  the  Abyfs,  God  bringing  himfelf  in- 
to Trinity. 

The  fecond  Centre  is  called  the  Wifdcra  of  God.  through  which  the  Eternal 
Word  breatheth  it  felf  into  Infinity  of  multiplicity,  and  that  into  longing  delight, 
the  delight  into  defire,  the  defire  into  Nature  and  Strife,  and  Strifr-  into  Fire.  And 
through  the  dying  'jf  the  Self  hood  through  Fire  into  the  1  ight.  Thi  whicii  Light 
is  a  fecond  Principle,  and  true  great  My  ftery.  And  the  Fire  is  the  firft,  fv;^.)  the 
Eterral  Nature. 

6.  The  fir R  giveth  Soul ;  the  fecond  Spirit,  and  this  Lights  Power  through  the' 
Fire  is  the  Mother  of  the  Eternal  Spiii'^s,  Angels  and  Souls  of  Ven.  Alfo  the  hidden 
Spiritual  Angelical  Power  wor  d,  the  Mother  of  the  outward  World 

The  third  Centre  is  the  Vcrbumfiat,  the  natural  Word  of  God,r*:e  feparator  and 
maker  ot  all  Creatures  in  the  inward  and  outwsrd  World.  The  fame  fpeaker 
hath  out  of  the  Kire,  the  Light  and  the  Darknefs,  made  it  felf  material,  m.oving 
and  perceptible,  out  ot  which  exided  the  third  Principle,  the  Vifible  World,  the 
life  and  i'ub*^ancc  v.  hereof  is  come  out  of  the  Eternal  Nature  the  Fire,  and  out  of 
the  great  Mvftcry  the  I. ight,  alfo  out  of  the  Darknefs,  which  is  the  leparation  of 
Fire  and  Light,  Love  and  Enmity,  Good  and  Evil,  Jov  and  Pain. 

7.  There  are  two  forts  of  Fire,  and  two  forts  cf  Ught,  vi'^.  according  to  the 
dark  im pi  efTion  a  co]d  Fire,  and  a  falfe  Light,  originating  in  the  ftern  might  and 
imagination,  deliring  a  Self-  will  dominion 

The  fecf  nd  ^ire,isahot  Fire  and  true  Light,  originating  in  the  Eternal  One, 
in  the  lubftance  of  Divine  Geniture,  and  that  light  lliineth  in  the  Darknefs,  and 
illuftrateihitj  framing  in  a  perceptible  Life.  The  Life  of  Man  is  in  it,  and  he  is 
the  Light  of  the  World.  "     "  8.  Therefore 


Of  the  Knowledge  of  God,  Bccl  '355 

8.  Therefore  Ihould  Man  life  up  the  Eyes  of  his  undcrftanding,  wherein  God's 
Light  defirech  to  (hineinto  him,  and  not  belike  a  Beaft  which  hatha  temporary 
Light  in  a  finite  Separator,  in  which  Mans  palpable  Body  is. 

p.  For  his  Spiritual  Body  is  the  true  fubRantial  worj  of  Divine  Property,  in 
which  God  fprakerh  and  imageth  himlelf;  into  which,  if  Man  giveth  not  up  his 
own  will,  he  is  more  hurtful  to himlelf  than  the  rude  Earth,  which  yieldeth  to- 
be  made  what  its  Separator  will. 

10.  But  from  the  Devil  Falfe  Will,  a  falfe  Light  hath  raifed  a  falfe  Separator,  in. 
which  the  Stars  and  Elements  have  dominion. 

I  r.  In  this  Man  finding  no  quictnefs,  feekshis  firft  Native  Countrey  ;  for  the 
true  Man  finds  hi mfelf  oppreffed  with  a  monflrous  Separator  environed  with 
Enemies,  as  a  Rofe  in  a  bufh  of  Thorns- 

1 2  Yet  all  his  feeking  brings  not  any  true  Life,  unlefs  Grace  become  awakened, 
to  do  which  Man  mud  fink  down  into  a  willing  of  nothing  but  Grace,  that  it  may 
overcome  and  mortifie  him  as  the  Sun  doth  the  night. 

I?.  In  that  true  Light  the  Man  may  feehimfelf,  and  the  reparation  of  every 
thing  and  work  magically  and  divinely,  if  he  fee  the  breathing,  in  its  inward 
ground,  according  to  the  manner  of  fpeaking,  how  out  of  one  all  proceed,  and 
one  Centre  out  of  another. 

14.  Reafon  lighted  at  this  Sun,  is  the  truehoufe  of  Knowledge,  elfebutaCon- 
ftellacion  of  the  Vifible  World  j  all  other  feeking  out  of  the  refignation  to  the 
Divme  Love,  Grace  and  Will,  is  a  fhadow .;  for  it  cannot  know  how  God  hath 
through  his  Word  made  himlelf  perceptible,  findable,  creatural  and  formal. 

I  s.  He  IS  the  Bottom  and  Bottomlefs,  and  to  the  Creature  in  its  ability  as  a  no- 
thing, yet  through  all  Nature  and  Creature  is  the  fcmewhat  wherewith  he  makes  • 
himielt  vifible  both  according  to  Time  and  Eternity. 

All  things,  even  the  four  Elements,  exift  fronjthe  Divine  Imaginatiwi, 


Signaturft 


BJ'S 


ignatiira  Kemm. 


CHAP.  I.    Of  the  Signature,  what  it  i?,  and  that  it  lies  ex- 
aBly  in  the  Mind  of  Man. 

I.  rj  Verythingfpoken  or  taught  of  God  without  knowledge  of  the  Signature 
J^  IS  dumb;  font  is  not  fufficient  to  my  underftandmg  that  I  hear  and 
read  what  another  tcachethandwritethofGod,  unlefsihis  Similitude  and  Siena- 
ture  by  entring  into  mine  own,  impiinteth  it  really  and  fundamentally,  for  fo  on- 
ly hath  he  the  Hammer  thatftnkes  mv  Bell.  r>  "  wi 
2.  Hence  we  know,  alJ  Human  Properties  have  one  only  Root;  for  one  like 
tonecatcheth  andmovcth  another,  either  in  good  or  evil,  and  doth  animilate 
into  one  Form,  one  V/iIl,  one  Spirit  and  Undcrftanding. 

?.  The  Signature  is  no  Spirit,  but  the  receptacle:  As  a  prepared  Lute  is  dumb 
tilJ  toucht  by  theSpiritof  the  Will,  and  what  itnngs  he  toucheth  found  gccordine 
to  their  property.  vvfium^ 

c^f  J\^  u'^u^^y'^  ?'f  ^"^.^^^^  compos'd  in  Man,  that  he  wants  only  the  true 

?^  M,        5  i"^u  "i^u'  °^  ^'f  ";'>'  ^°  ^"^^  his  Inftrument,  if  that  be  quickened 
in  Man,  and  doth  ad  the  Mmd,  fo  fpeaketh  the  Mouth.  'w^vnca 

f.  Mm  hath  the  Forms  of  the  three  Worlds  in  him,  being  the  compleat  Imace 
of  God;  and  thci'e  are  three  Mailers  conteft  for  his  Form  in  his  Incarnation,  but 
the  predominant  only  tunes  ms  Inffrumcnt,  and  the  other  two  lie  hid ;  and  as 
loon  as  he  is  born,his  innate  genuine  Form  appears  by  his  words  and  convcrfation : 
not  as*'th^^^h^^^'^^  "'^^^"^^^^^°'^'"^^^^^"'  ^^^^^^^^  Brother  or  Sifter  doth 

6  Yet  one  Fiat  doth  not  alwaies  keep  the  dominion ;  for  fometimes  an  Evil 
Man,  IS  by  a  contrx  tune,  {^vi^  the  meek  ,  loving  Spirit  of  a  Good  Man,  movedS 
ceafe  h,s  mquity  and  repent  his  hidden  Lute  or  Form  being  played  upoa  Con^ 
trariwile,  in  a  Good  man  is  ftirr'd  up  the  Form  of  Anger  by  the  Wrath-Spirit  of  a 
wicked  man :  So  is  the  hiH  broken  by  the  coming  of  a  ftronger  wilh  aTSc  bit! 
Api?/.'^''^7o  ^?'^'"'''  ^  ^y^-'^^  potent  influence  of  thfsun  madep  eafaJt. 
And  as  a  good  Herb  receiving  a  contra  EfTence  from  a  bad  Soil,  cannot  fufficientlv 
ftevv  Its  real  genuine  vertue;  but  if  replanted  into  a  good  Soil,  its  vertue  and 
lTnni'rr''''rr  ^-  ^^"'  '  ^'" ^^^^'  ^^'"^  ^^^^^'^^''^  ^"^  tam'd,  hath  anothe? 
eitern  Vh";^'^^'''  innate  Forni  be  flirr'd  up.  Alfo  we  fee  the  mward  gves 
external  Charafter  of  Good  or  Evil  m  Man,  Beafls  and  Vegetables.  The  Form 

^'^^^^.rj'^'^^^,:^.^^  -'^  -«  -  «-^^  -^  ^'— >^^-  fl^ewinS 

sJnr^  M.^-f'^''^'  ^  thedefire  found  and  voice  all  Creatures  (hew  the  inward 
Spirit,  Man  may  know  both  them,  himfclf,  and  the  EfTence  of  all  E/Tences  • 
wherein  lieth  the  greateft  underftanding.  The  Signature  is  the  iLguagc  S 
ture  ;  fpr  every  thing  iheweth  its  Mother  giving  will  to  the  Form.  " 


CHAP. 


Signatura  Rerum,  ^ej 


CHAP.  11.  Of  the  Comb  ate  in  all  Beings,    Of  Antipathy  and  Sympa- 
thy.   And  of  the  Corrnption  and  Cure  of  each  thing. 

r.  'HpHE  oppofmonofore  Being  to  another  caufeth  pains  and  fickncfs,  yet  if 
X  this  were  not,  Nature  would  not  be  revealed,  but  be  an  Eternal  Stilnefs ; 
for  the  contra,  V/ill  makes  the  motion  and  ieekirg.  The  Cure  is,  when  the  Will 
findeth  its  affimilare,  and  therein  its  facisfadion  and  highcft  joy  and  reft.  As  every 
pallatedcfirethto  taft  its  like- 

2.  Man's  Life  confi<*cth  in  a  threefold  Effence  :  (  i.)  The  Eternal  Nature,  the 
Fire's  Property.  (2.)  The  Light,  the  Divine  EJfentiality.  fsJ  The  outward  World. 

5.  Thelatisfa-^^Honofthe  Willis  the  Liberty,  which  if  it  feek  outviards.  ic  at- 
traiteth  Darknefs,  but  if  it  enter  inwards,  the  Luftre  of  the  Liberty  (hincth,  and 
(atiateththe  Angaifli,  extinguiihing  the  Wrath. 

4.  No  joy  can  arile  from  the  fill!  nothing ;  for  we  fee  that  from  thepoifonful 
Gail  arifeth  Joy  and  forrow,  becaufe  tisercin  is  the  twofold  Will,  one  to  the  Fire 
the  original  of  Nature,  the  other  to  the  Light,  which  is  the  Cure  and  Liberty  of 
the  Will,  and  if  obtained,  maketh  triumpriant  joy. 

f.  The  Properties  lie  in  the  Effence,  as  a  well  tun'd  Inflrument  with  many 
brings,  which  fland  flill,  and  the  Spirit,  (v/f )  the  E^refs  is  the  real  life  5  he  may 
play  as  he  pleafeth  to  Evil  or  Good,  to  Love  or  Anger.  The  Properties  are  one  in 
another  as  one,  but  fever  thiCmfelves  being  different ;  and  when  they  enter  one 
the  other,  comes  Enmity  and  a  flagrat.  As  when  the  Sun  fiirreth  up  the  Fires 
Form  in  the  Salnitre,  th.at  Ethereal  blaze  penetrateth  the  cold  vSalt  Spirit,  and  dif- 
majrechit,  whofe  inftant  flight  caufech  the  Thunderclaps,  by  opening  thcaftrin- 
gcnt  Chamber,  whence  follows  a  cool  Wind  with  Hail  and  Rain. 


CHAP.  III.  Of  the  Grand  My  fiery  of  all  Beings. 

1,  TI7IthcHJt  Nature  God  is  a  Myfiery,  an  AbyiTal  Eye  of  Eternity,  and  the  fame 
'"    Eye  is  a  Will  to  manifeftation.    (r^  To  Nature.  (2.)  To  Vertue,  Powei' 
and  Joy. 

2.  Thcdefireis  egrefllve,  and  the  Egrefs  is  the  Spirit  of  the  Will,  a  moving 
forming  the  infinitenefs  of  the  Myftery,  and  this  Signature  or  Form  is  the  Eternal 
Wifdom  of  the  Deity. 

3.  Here  is  underftood  the  Trinity,  but  how  the  Will  arifeth  in  the-Abyfe,  which 
is  called  Father,  we  muft  not  know  ,  but  diftinguilh  the  Deity  from  Nature, 
namely,  how  the  Deity  manifeficth  it  fclf  with  the  Eternal  Generatioa 

4.  God  is  a  pure  Spirit,  and  the  Eternal  Nature  is  his  Corporeal  ElTence.  The  ex- 
ternal Birth  is  a  fimilitude  of  the  dark  Fire  and  light  World.and  each  Property  lees 
its  Mother.  The  Soul  fees  the  inwsrd  Eternal  Natore :  The  Spirit  of  the  Soul  fees 
the  Angelical  and  Light  World :  The  Sidereal  Spint  fees  the  Birth  and  Property  of 
the  Stars  ar.d  E!emen:s. 

5".  TheEflinceof  this  World  confifts  of  Sulphur,  Mercury,  and  Sal.  Suli^ 
the  free  Luhet  of  the  Eternal  Ab>fs,  in  the  Internal  5" «//  is  God,and  P'mris  Nature, 
(vj-^J  the  Eternal  Nature,  a  hard  a:trai\ion  the  caufeofFire,  and  Sul  the  caufe 
of  the  Luftre  in  the  Fire,  but  the  Light  rifethnot  in  the  Sulphur  alone  3  but  in 
Mercury  is  the  dividing  made,  and  its  t^rue  real  body  is  Sal- 

^.Thc 


j^S  Signama  Rerum. 

C.  The  Aftringcncy  makes  grofs  Stones,  (s'c  Mercury  af d  the  LuUt  Metals. 

And  of  the  freeing  from  the  wratn  by  tfe  light  and  meeknels  comes  thr  precious 

Stones,  Gold,  f.:r'r.  for  ah  things  confifl;  in  tr.efe  three  Forms,  Sulphui,  Mercury 

-and  Sal,  as  well  the  imvard  heavenly  Quires,  as  the  very  Plants  and  Stones,  ill 

Hand  according  to  us  firft  lude,  boiling  or  vegecation. 


CHAP.  IV.    The  Birth  of  the  Stars,  8CC. 

I. 'np' Here  are  feven  Forms  in  Nature,  which  yet  principally  confift  in  three  ; 
X  vix-  Aftringenq',  Compundion  and  Anguifh ;  according  to  which  there 
are  feven  Planets,  and  no  more,  and  feven  Metals  fixe  The  1  emt>Gi  al  Spirits  hun- 
ger gaineth  a  Temporal  Body  ;  and  the  Eternah-pints  hunger  an  Eternal  Body  j 
both  in  each  other,  but  dii^ind,  as  Time  and  Eternity. 

2.  In  Sacurns  Property  the  Lubet  makes  Lead,  and  according  t.;  the  Water,  Salt  5 
according  to  Saturns  mortal  Property,  Earth,  Stones,?2rc.  according  to  the  Liberty 
in  Jaturn,Gold,  which  he  keeps  fhut  l  p.  See-  verfe  the  27ih  to  the  '  4ch. 

3.  There  is  in  Man,  (i.)  The  Divine  Golden  Man.  (2.)  The  mwa  id  holy  Body 
from  Fire  and  Light,  like  pure  Silver,  if  not  corrupted,  ^(i  )  The  E'emental  Man 
like  Jupiter.  (4J  The  Mercurial  growing  Paradifical  Man.  (v)  Tne  Martial  Soul- 
like Man.  (<?.)  The  Venerine,  according  to  the  outward  deli  (7.  J  The  Solar,  a 
feer  of  the  Wonders  of  God. 

4.  Mercury  in  the  internal  was  as  the  Word  by  which  God  c .  eated. 

5;.  Mars,  his  impreflion  is  Anguifh  catfingrhe  L'.\e-will  to  ^earate  from  him, 
which  is  called  God,  but  the  Anguith  is  God's  Anger  or  Wrath  of  the  Eternal 
Nature. 

6.  Venus  Metal  is  Copper,  receiving  its  roughnefs  from  Saturn,  its  rednefsfrom 
Mars,  tho'  Mars  his  Mitai  be  Iron.  But  Sol  may  tindli-re  Mars  and  Venus  into 
Gold  r  for  Venus  longerh  after  Sol  her  Mother,  her  Joy  j  whence  i>ic  hath  a  pecu- 
liar fmilmg  twinkling  Afpeft. 

7.  The  ^un  is  a  figure  in  the  outward  World  of  the  heart  of  God,  each  thing 
lorgethaf.er  the  Sun  in  Sulphur,  bci:g  theuniverlai  TirftLre  3  and  what  the  iirft 
defirewith  Saturns  impreflion  makes  evil,  ti.eSun  reftoresto  be  goods  caufing  a 
pleafant  temperature  blooming  and  growing  in  all  Creatures. 


CHAP.  V.  Of  the  Snlphurian  Death jandhoxb  the  Body  is  revi'ved^Scc, 

^*  \  /I  ^^  ^  ^^  created  good  according  to,  and  out  of  the  three  Worlds.  But  the 
J.VJI  inward  L^fcer  ge.-.erated  in  the  Centre,  (yi^)  xht  fire  ^wherein  Hands 
theLite^  by  Luft  enkindled  the  Divine  Meeknefs,  wherein  Joy  confiftech,  turning 
from  Eternal  Liberty  to  Time,  from  the  one  pure  Element  into  the  four  E  en  ents. 
2.  Then  did  th  e  Precious  Goid  of  Heavenly  Corporality  which  tindur'd  tre  out- 
ward Body,  difappear,  then  alfo  the  dominion  ofTimedeftroycd  its  own  contrived 
Spirit,  and  fo  the  Body  pafied  awav  and  died. 

■  3.  The  only  Remedy  is,  that  Gods  Love,  Defire,  Eflentiality  aad  Divine  Water, 
enter  again  into,  and  quench  the  Souls  Wrath-  Fire  For  Mans  Salvation  confifis 
in  hisfuliunfeigned  defire  after  God,  fo  rileth  the  Mecknefs,  and  Love  tindurecTi 
Death  and  Darknefs  in  the  four  Elements,  and  fever  from  the  New  Man,  who 
and  the  Heavenly  Body  rcmaiiicth  only  m  it  felf.    So  is  it  done  in  the  tranfmuta- 

tiOR 


Signattira  Reram,  5j^ 

tion  of  Metals  J  ?ee  Verfethe  lith,  and  to  the  End  of  the  Chapter.  Ve  Lapide 
Fhilofophorutt. 

CHAP.  VI     Of  the  gemrating  Difference  and  Fegetatm  caus'd  by 
Water  and  Oyl. 

I.    A    1^  L  life ard  growth  ccmfift  in  the  Lubet  and  the  Dc  ire    The  Lubet  is  out 
t\.  of  the  Liberty,  !oGod  iiath  the  free  Lubet ,  nreJech  no'.hing  5  Hi-nfelf 
(a  >  far  a"  'e  is  called  God)  is  all.    But  the  De;ii  c  is  a  hunge;  ftirring  up  the  Lubet 
to  rmtiifeilation  ;  fo  trie  Lub-:.  is  the  -ungcrs  Fooi  ard  Elleace. 

2.  Tne  freeLubernrEfle  c-  g;verr  a-  Oyl,andtheDeiiregivethalifetotheOyI; 
The  Oyl  is  a  Light  the  Delue  .^.ivcth  the  Fires  Proper. y,(o  th  it  it  (Vaneth.  In  the 
I>.- fire  ariferh  the  Natural  Spiri",  in  the  Lubet  the  SupernataraL  which  yet  is  be- 
longing to  Natu;  e:  not  fpontaneoufly,  but  from  ics  meek  refignation  to  the  De- 
fires  Property. 

3.  But  a  twofold  Property  arifeth  out  of  one  Spirit,  thus  a  fiery,  accordingto 
thePrcpertyof  t' eDefire,  andaj)  ful  lucid  according  to  the  Liberty. 

■  4.  The  fiery  giveth  m  its  water  Hflence,  a  (harp:  .el's  or  faltncfs  and  from  the 
Cety  in  its  anguilli,  Brimftone  5  whence  are  Stones  Earth  and  Me  als. 

r.  TheOleous  Property  gives  Meekneis  (vi\-)  Vegeration,  what  the  raging 
Mercury  fpoils,  the  Luhet  of  the  Love-oyl  heals  j  thus  Go<,d  and  Evil  are  in  eack 
Life  J  the  Evil  comes  wt.en  he  Hunger  Spirit  too  much  imprefTeth  i'-s  own  Form , 
fo  that  it  carinot  receive  the  free  Lubet  to  apprafc  its  Hunger.  Whereas  Na'ure's 
Property  fliould  be  fi  iccrel/  inchhed  to  God's  i  ove  Ertr,  thatit  becorre  not  a  dark 
raging  poifonful  Hunger,  but  a  Love  dcfire  .  which  is  called  God's  Naruic  j  for 
the  hungry  fiery^  liefire  is  God's  Anger,  in  the  outward 'tis  Fire,  but  in  the  in- 
ward where  it  doth  energize  in  the  free  Lubet,  it  is  the  Divine  Defire,  whence  foy- 
fulnefs  proceede;h. 

6.  Ail  fliarpnefs  of  ta^e  is  Salt,  all  fmell  proceeds  of  Sulphur :  and  Mercury 
diftingiiidieth  all  Motion  in  taft-,  f-nell  afid  power. 

7-  Inth-e  ftrongeft  poifonful  Mercury  lyes  the  higheft  Tinflure,  but  not  in  its 
own  Property,  but  in  an  Ov  I  from  the  Light,  which  is  its  Food.  If  this  be  lever'd 
from  him,  it  is  a  mighty  potent  inkmdler,  a  lifter  up  of  all  fick,  faintirg,  weak, 
obfcured  lives  j  for  in  this  Orl  is  the  j  -.vf>jl  Life,a  hunger  after  Life.  So  m  a  Toad, 
Viper,  Adder,  ^c.  lyes  the  highe.^  Tindure,  if  the  oily  Subftance  be  reduced  from 
the  wrath  of  Mercury. 


. .  -,.^  ^.^.^ 


CHAP.  VII.    HqIO  Adam  and  Lucifer  were  Corrupted  through  Im<i^ 
gination^  Scc. 

^•\7'\/'HEN  ^iiw  was  Created,  the  Light  of  his  Life  (hone  in  the  pure 
y  V  Oyl  of  Divine  Fflentialitv  :  but ,  by  his  Fall,  Mortal  Water  pene- 
trated, fo  that  his  Mercury  became  a  cold  Poifon,  which  was  before,  an  Exalta- 
tion to  joyfulnefe.  So  came  darknefs  into  his  Oyl,  and  he  die.l  to  the  Divine 
AJght ,  drawn  thereto  by  the  Property  of  the  Sernent ;  for,  in  the  Serpent  the 
wrath  Kingdom  and  outward  alio,  was  manifeft,  whofe  fubtilty  Evedefired. 
2.  For  as  much  as  the  Serpent  is  not  outof  the  Eternal  Ground  (as  Angels  and 

Z  a  the 


2(5o  Sfgnatura  Rerum, 

the  Souls  of  Men)  but  out  of  the  Beginning  where  Fire  and  Light  fever,  Eve  (hourd 
not  have  gone  with  her  defne  out  of  Eternity  into  time,  and  be  a  Selfift,  but  with 
a  defire  refign'd  to  God,  to  the  quiet,  Ml  meek  Liberty ;  for  each  Hunger  makech 
it ielf  an  Eiience,  according  to  the  Property  of  the  Hanger. 

3,  The  Devil  went  with  his  defire  into  himfelf,  into  the  Property  of  the  Centre, 
forfook  the  Eternal  Lubet  of  Love,  and  became  a  Poifonful  Mercury,  or  as  an 
pnxiolis  Fire  as  Wood  burnt  to  a  Coal,  a  dark  glowing  without  Oyl  or  Water  in 
it,  whence  fpringcth  a  flinging  Envy  in  hisLifes  Forms,  where  one  Form  hates  the 
other  in  his  afpinng  Pride.  Out  of  the  firi^e  of  which  Properties,  when  God  faid. 
Let  all  forts  of  Beafis  come  forth,  each  according  to  his  Kind  or  Property,  then 
came  out  of  the  divided  Evil  Properties,  Vipers,  Serpents,  Toads,  &c.  Not  that 
the  Devil  made  them,  but  that  there,  where  God  and  the  World  fever,  the  inward 
Wrath  f according  to  which  God  is  called  a  Confuming  Firej  manifefted  it  fclf  in 
External  figures  of  the  inward  wrath  Kingdom- 

4.  And  becaufe  Adam  died  to  God,  and  lived  to  Death,  it  was  neccflary  God 
fliould  regenerate  him,  from  the  Effenceof  time,  the  Mortal  Oyl  which  God  had 
Curfed  (vii.)  withdrawn  from,  to  the  Effenceof  Eternity,  the  Living  Oyl  which 
God's  Love- defire  penetrateth.  So  doth  the  Womans  Seed  break  the  Serpent's 
Head,  deprive  the  Wrath  of  its  might,  put  it  into  Divine  Joyfulnefs,  the  dead  Soul 
arifeth  :  the  Anger  was  Mafter,  but  in  the  Light  is  become  a  Servant. 

From  the  24th  Vcrfe  exclufive  to  the  End  of  the  Chapter  is  de  lapide  Philofopborum^ 


CHAP.  VIII.   Of  the  Seething  atjd  Growth  in  the  Earth  ,  and  the 
Separation  of  the  federal  Kinds  of  Creatures. 

1.  A  LL  things  confift  of  a  fulphurous  Property.  The  vifible  as  the  likenefs  of  the 
X*,  Eternal  proceed  in  Generation  according  to  the  right  of  Eternity  in  the 
Limit  of  Meafure ,  Weight  and  fpace  of  Time  which  is  as  a  dead  Inftrument  of 
Eternity.  Now  for  accompliChing  all,  God  hath  fubftituted  the  Soul  of  the  great 
World  his  Officer,and  over  him  the  underftanding,wherewith  heruleth  the  Officer, 
fliewing  him  the  Severation,  Degrees  and  Procels  ;  for  Sulphur  contains  all,  Mer- 
cury cnliveneth,  and  Salt  impreffeth,  and  fixeth,  that  it  fall  not  to  Afhcs. 

Mercury  by  boyling  in  Sulphur,  produceth  two  i'orms,  vi\.  One  Oleous,  front 
the  Liberty  of  the  Divine  Power,  the  other  Mortal  from  the  diffolution  of  the  Sal- 
nitral  flagrat.  Mercury  is  the  Officers  Faber.  vv  hich  in  the  Oily  Property  doth  pul- 
lulate, w  illing  always  to  fly  from  the  Anguifh  asr^isDeat^  :  not  to  be  captivated 
thereby,  from  which  ftrife  proceedech  Growth :  in  the  Mortal  Property  it  is  the 
Life  of  Death,  Hell  and  the  Anger  of  God,  but  in  the  oleous  good  Property  is  a 
Heavenly  Light. 

3.  And  becaufe  the  Eflence  of  Eternity  is  hid  in  the  anxious  Mercury  i  thefe  and 
the  other  Writings  of  this  Author  teach,  how  to  bring  the  defire  out  of  the  poifon- 
ful Mercury  into  the  inclofed  Eflence  of  Eternity,  and  reaffume  that  for  a  Body, 
and  there  A'ith  Tiniflure  the  Effsnce  of  time,  and  reunite  the  inward  and  outward 
World  to  have  only  one  Will,  v;\.  A  Lf  ve  Hunger  ;  fothat  no  Will  to  Evil  can 
arife  any  more.  And  may  be  attained,  like  as  we  iee  Eternity  Travelling  through 
time  with  longing  to  be  free  from  Vanitv  which  w'r.en  the  Hunger  of  Mercury  ob- 
tains, it  becomes  joyful,  is  pregrant,  making  the  free  Lubet  Corporeal  in  liinij 
whence  come  good  Herbs,  Metals,  Silver ,  Gold,  Pearls,  is'c  all  according  to 
the  prevalency  of  one  of  the  fevcn  Forms  of  Nature  ,  and  the  Boiling  or  Sude 
jh  each  place. 

CHAP. 


Signatura  Keium:  ^6t 


CHAP.  IX.  Of  the  Signature^  Shemng  how  the  Imemd  doth  fign 
the  External. 

I.  npHE  KingdomofGodconfifts  in  Power  and  the  outward  vifible  World  is 
X  a  Figure  or  Signature  of  the  Spiritual  and  Eternal  Powers  ,  both  the  in- 
ward and  outward  are  efpecially  in  fev  en  Properties  or  Forms ,  each  thecaufc  of 
the  other,  none  is  firft  or  laft  of  them. 

a.  That  of  the  feven  which  is  Superior  in  any  Creature  or  thirg  chiefly  ligneth 
that  Body  and  the  other  Forms  adhere  to  it.- 

But  the  Artift  with  the  true  Mercury  by  fubjeding  the  Superior  and  exalting  an 
Inferior  Property,  maycaufetheSpirit  to  obtain  another  Will,  giving  other  taft, 
odour,  colour,  found  and  Ihape  than  before ;  vi^.  Life  and  Good ,  or  Death  and 
Evil  prevailing. 

4.  The  Properties  are  Labourers  in  the  Heavenly ,  Earthy  and  dark  impreffion 
alfo.  So  the  inward  Mercury  is  the  Eternal  fpeaking  Word  both  in  the  Holy  Light 
World  in  the  outward,  and  in  the  oppofite  perverfe  World. 

y.  That  where  i'fZfMrn  is  moft  potent  is  of  colour  greyifh,  black  or  grey,  orwhi- 
tim  Buds  in  Vegetables  of  touch  hard,  of  taft  (harp  or  fait ,  the  Eye  of  a  dark 
blew,  a  lean,  long  Body  or  Stalk.  If  it  (as  ufually  it  doth)  awaken  Murs  it  curbs 
theheighth,  and  is  crooked,  knotty  bufliy  as  in  Oak  fhrubs. 

6.  Where  ren(«  is  next  S'rf/Mrn  not  kindred  by  Afrfrj-,  the  Sude  in  that  Saturnin  P'  sy* 
Sulphur  makes  a  tall  great  Man,  Beail,  Tree  or  Herb. 

7.  li^upiurhc^vQugtrmSAturnthznVenm^  and  both  than  Marsy  it  makes  an  ^6, 
excellent  fair,  vertuous,  potent  Body  of  good  tafte,  its  Eyes  whitifh  blue. 

8.  But  ifAferf«7  be  betwixt  re»»«  snd  Jupiter,  znd  Mars  weakeft,  then  is  this 
Property  in  Saturn  graduated  in  the  htgheft  Power  and  Vertue  in  word  and  work. 
Ifit  be  in  Vegetables  they  are  long,  of  middle- fized  ftalk,  of  curious  form,  fair, 
w hite  or  blue Blofloms,  which  if  the  Sum  influenceth  incline  to  yellow  3  and  if 
Mars  hinder  not,  be  it  in  Man  or  other  Creature,  is  Soveraign  Univerfal  Vertue, 
exempted  from  falfe  Influences,  but  is  rarely  found,  being  near  to  Paradife. 

9.  But  if  Afiiyj-be  nexti'rffMywfupcriourto  Verui  and  Jupiter,  and  Mercury  caft  39*-  ' 
an  oppofite  Afpeft,  all  ispoyfon'd,  and  the  Creature  prone  to  evil,  which  if  the 
Moon  alfo  Influenceth,  Witchcraft  is  manifeft. 

10.  If  aBlofToin  be  reddilh  ftreak'd  with  white,  Fems  is  there  j  but  if  only 
reddifh  with  dark  ftreaks,  a  rough  Skin  on  the  Stalk  or  Leaf,  a  loathfom  tai?e,  it 
obfcureth  Life  ;  for  there  lodgeth  the  Bafilisk.  It  is  Peftilential,  but  if  the  Artift 
extradcth  the  Mercurial  Poylon,  and  feedeth  Mars  v/ith^upiter  and  Fenus,  it  be- 
comes a  Love  fire  in  Sol  and  an  Antidote, 

11.  This  Property  makes  the  Voice  or  Sound  grofs,  dull,  yet  incliqing  to  be  4s. 
flirill  by  rcafon  of  Mars,  falfe  and  flittering,   the  Vifage  hath  red  Pimples  or 
Streams  in  blinking,  rouling  or  urfteady  Eyes. 

12.  But  if  Mars  he  ViQKt  Saturn,  and  ^up:ter  under  ir^  M?rc«7weak,  ^«;«  oppo- 
fite, it  prod uceth  good  hot  Herbs;  for  hot  Difeafcs,  rough  and.  pricky,  yet  the 
ftalk  is  fine  and  thin,  the  Flower  brownifli. 

1 3.  Saturn  alone,  hurtcth  in  Man-like  Difeafes  j  for  it  awakcneth  Mitcwy  in 
the  cold  Property. 

14.  Nor  may  the  undigefted  hot  Mats  be  ufed  in  which  Mercury  is  inflamed,  but 
both  be  firft  fublimed  in:o  Joy. 

I  J.  AnHerbintheatbrefaid  Property  grows  not  high,  is  rough  in  fuch  degree  48. 

iz  I  ts 


j^  Signama  Rerumi 

as  i^/ifJ  hath  ftrength  in  it,  androheufed  only  externally,  but  the  fce  fubtle 
part  is  expulftve   and  near  to  Mans  Life,  being  then  mcft  potent. 
fQ,  \6   But  if  Mercwy  be  next  Situm^  and  next  him  the  Moon,  and  Venm  and  Jupl' 

ter  beneatn  and  weak,  then  all  is  Earthy  a:  beft,  let  Mxn  be  where  he  will ;  but 
if  Mirs  be  too  near:  is  alfo  poyfonous,  unlefs  Fenui  oppofeth ;  by  whofe  Power 
it  hath  a  greenilh  Colour. 
•jr.  1 7.  If  Fenus  be  next  SaturTi,  and  the  Moon FK)t  oppos'd  by  Mars,  and  fupiter be 

powerful,  then  in  that  Conftcllanon  all  is  pleafant,  the  Herb  flender,  fingle  and 
loft,  the  BloiToms  white,  unlefs  Mercury  by  Soi  and  Mars  intermix  yellow  and 
red. 

18.  There  are  three  f-'altsin  Vegetables  chiefly  Medicineablc  which  the  Spirit 
of  the  Sun  makes  operative. 

I.  Salt  of  Jw/i/fer  of  pleafant  Smell  and  Tafte  inwardly  from  the  liberty  of  the 
Divine  EfT^nce,  and  Externally  of  the  "^un  and  Venus. 
$^]         2.  SaltofAf^frj  is  fiery,  bitter  and  aufiere. 

3.  Salt  of  3/erc«7  is  anxious  and  raging,  inclined  to  heat  and  cold  affimila- 
ting  it  felf  to  eack  Property ,  where  it  is  in  ^upiter''s  Salt ,  it  caufeth  potent 
Joy. 
*-  19.  In  ^/-rrx 's  Salt  it  makes  Pargs  and  Stitches-  and  Woe.  In  Saturn  s  Salt, 
Swellings;  Anguith  and  Death,  if  not  opposed  by  Jupiter  zndFenus.  for  they  two 
oppofe  nrd  temper  Mars  and  Mercury,  yet  by  Mjrs  and  Mercury  is  the  Life  in  Jupi- 
ter. Fsnus  ^nd  Sol,  where  would  clfe  be  a  ftilncfs,  thusisthe  won't  as  profitable  as 
thebcft 

so    And  when  the  Phyfician  hath  reconciled  Mars  and  Mercury  with  Fenus  and 
Jupiter,  t'^at  thev  all  obtain  one  will;  the  Sun  of  life  will  revive  and  correct  the 
natifeatof  the  Difeaie  into  a  p"  a  ant  Jupiter  ••  This  is  only  applicable  to  the  Vege- 
tative or  Ser.fuive  Soul  of  tie  Elementary  Body. 
--^;         21.  The  rational  oul  hath  Its  Dieaies,  ipringirg  from  care  and  diftrefs  till  it 

lead  to  heaviness  an   D^ath,  cured  t^v  removing  the  raufesofthat  care,  (^c. 
yp,  2i     So  Sin  1- ath  po)  ft  n'd  the  Mcmai  Soul  by  Infl.iming  his  Eternal  Mercury, 

which  wichthefting  cfhis  Mars,  burns  in  the^orrible  in^iprefTion  of  his  Saturn  5 
his  Ferus  is  Imprifon'd,  his  Intcilcdua I ^w/^iffr  Infatuated,  his  Sun  quenched,  his 
-     Morn  dark. 
^Of         Z7    To  Cure  this  he  muft  with  TerMj  the  Love  of  ^cd,  and  Jupiter  the  Divine 
Urder.^andirg    querch  and  apreafe  the  flaming  Ai''rc«7,  and  racing  Mars:  Sq  is 
the^oulTinftured  wrh  Love,  hi-;  "inn  then  ll  ii^e:;;   and  Jupiter  rejoicethj  for 
Divire  Love  begetteth  a  Divine  Will  to  Tii  ftuied  as  able  to  die  to  felf- will,which 
Dearh  doth  attain  the  rothirg  wherein  is  ixoTitrba  to  touch  or  hurt  the  Soul, 
who  now  doth  neither  fee,  know  nor  live,  but  accordirg  to  tl  e  refig-^ation. 
24.  Here  i*orh  Chr.ft  break  the  Serpents  Head,  and  Crod  become  all  ia  all. 
If.  It  i?.  pofllh'e  to  live  v  ithout  fickrefs  but  very  djfficuk  to  bring  the  inward 
into  the  '  utwaic*.  as  tht-  Sur.iUuftrate-h  Water   becaufe  theoppcfite  v  iji  hath  in- 
troduced wrath  in  the  out  w  ard  Body,  it  mufl:  die  and  putnfie,  and  enter  af  am  in- 
to the  nothing,  into  the  btginning  of  theCreationoutof  which  it  departed  with 
Adam. 


•T 


CHAP.  X.  of  the  Inward  and  Outward  Care  of  Man*  ^ 

O  <"ui  e  Man  God  brought  not  a  ftrange  thing  into  him,  nor  did  caf!  away 
the  Humanity,  but  with  the  like  of  that  which  was  corrupted  introduced 

aDi' 


Signatura  Rerttm.  ^6^ 

a  Divine  Property  into  him.  In  Man  was  the  exircfle/f  Word  Or  Eternal  Mmvry 
infpokin  ;  which  was  the  Soul  with  the  Properties  of  all  the  three  Worlds  3  Fire, 
Light  and  Love. 

2.  >^iim{hoijld  have  put  his  defire  into  the  humble,  meek  Hght  and  love,  but 
he  made  in  himfelf  the  hunger  after  evil  and  good,  and  ib  couid  not  Tin(fhire 
his  Fire- world  and  outward  World  wich  Love 

3.  To  reftore  Mans  right  Image  God  introduced  the  holy  Mercury  m  the  fiery 
Love- flame,  with  I'uch  a  defire  of  Divine  Eflfentiality  as  makes  Divine  Corpora- 
lity  5  which  reinkmdled  the  Light  of  the  E'rernal  Sun  in  the  Humane  Property,  {0 
that  the  Humane.^ttpner  of  Divine  Underftanding  might  again  appear. 

4.  So  is  the  outward  Cure  done.  Mans  Mercury  was  inkmdled,  a  Mercuj  mnfl 
Cuceif,  but  that  muft  firft  it  fclf  be  inkindled  in  Venus  and  fupit^,  which  alfo 
gives  it  the  "^uns  Property.  Not  with  dark  cold  Saturn^  unlefs  foft  fweecly  ap- 
peas'd  with  Fenus  and  fupiter^  fo  will  the  Sun  Ihine  in  Saturn^  and  Death  be 
chang'd  into  Life, 

f .  The  Knowledge  how  God  reftores  the  Uoiverfal,  is  learnt  by  ftudy  of  the  ^^* 
procefs  of  Chrift  from  his  firft  Incarnation  to  his  Afcention.  The  Eflfence  of  Fenus 
fhut  up  in  Death,  muft  beBaptizd  in  the  Water  of  the  Eternal  EfTence:  By  which 
the  Imprifon'd  Incentive  (  as  Fire  falling  into  Tinder  )  gloweth.  Then  muf^  the 
outward  Food  be  withdrawn,  and  the  hungry  Detire  be  tempted,  whether  it  .will 
go  into  God,  and  be  fed  with  Mtntm,  ( let  the  Eflence  of  time  by  refignation  be 
fubjed  to  that  of  Eternity,  andfopoTefs  the  Elefted  Throne  whence  Lvd/er  fell) 
or  dcfire  the  Earthy  Kingdom  of  Good  and  Evil,  for  outward  Dominion:  If  its 
will  remain  in  Gods  Love- fire,  the  Water  is  turn'd  to  Wine,  fo  is  the  outward 
Cure  alfo  done. 

6.  But  before  the  Univerfal  Re  ftoration  be  manifefl,  all  the  feven  Properties 
muitbeChryftalized.  each  Form  by  a  peculiar  procefs  forfaking  their  will  in  the 
wrath,  and  come  into  the  Loves  Property  wherem  is  no  Turba^  all  which  Chrift 
did  in  t!^e  Humanity  before  the  Body  vt^s  glorified- 

7.  '-v hen  therefore  the  Frozen  MouthinS'umrnofall  the  Properties  is  opened, 
and  that  Food  given  to  their  hunger  wherein  is  no  Turba,  the  flagrat  of  Joy  in 
Love,  dii'maveth  the  wrath  (*  and  is  as  a  Tranfmutation,  but  not  fixt)  the  An- 
gelical Properties  apoear  in  view. 

8.  Tn  Chrifts  Temptation  the  fpeakingAfercM^in  the  Light,  was  given  to  the  20. 
cxpreffed  Mercury  of  the  Fire;  Property  5  becaufe  Adam's  Fires  Property  had 
que  xhed  the  Lights  Pr'^^^rty.  Chrift  was  tempted  to  depart  out  of  the  Refigna- 
tion incoa.  cfire of felfiih  Propriety  of  worldly  Avarice  and  Dominion,  to  the 
Know  ledge  and  Kng'iom  of  ""'ood  and  Evil,  wh'rre  pain  and  wrath  is  manifcft, 
but  in  the  Refignation  isfacred  Love,  and  no  Ereath  of  Anger]  as  in  the  Light  cf 
the  Fire  is  no  pain  of  Fjre  manitefl. 

9.  The  Mother  and  Womb  of  all  Beings  is  Sulphur  :  Mercury  is  her  Life,   Mars 
hcrSenfe,  Tcwkj  her  Love,  ^Mpiter  her  Under ftanding,  Lun^  her  Corporeal  Eflence,  ^ 
Saturnher  Husband. 

10.  In  the  Philofophickworkthe  Artift  raifeth  in  the  firfl:  Kingdom  the  dead  ^7, 
Apoftate  Child  iliuc  up  in  Saturn^  opening  by  degrees  Paradiie  again  by  Gods  per- 
mifllon- 

Inthefecond  Kinsdwn  Luna,  Corporally  feeds  j  where  the  outward  Mercury 
hath  not  labpured    So  Chrift  fed  the  5"  oco.  ' 

11.  In  the  third  KngMm.  Jupiter,  Chrift  made  Babes  wife j  fothe  Artiftfeeth 
the  new  Trf^rife  up,rhef  mr  Elements  appear  with  all  Colours. 

15    In  the  !■•  u  rh  K'  i^dom  of  the  Mercurial  Orb,  Chrift  reftcr'd  the  Deaf, 
Dumb  and  Lepers  j  iQtne  Artjiftfees  hgw  Heaven  fevers  it  fclf  from  thp  Earth, 


X 


3^4  Signditira  Rerum. 

and  again  finks  into  it,Colourcth  and  t'urifiech  the  Matt«r,appearing  in  Antimony. 
,  ij.  In  the  fifth  ■K'np.HoniChrif^  ejc.ft:d:heDe.'iis  5  fo  the  Artift  will  fee  how 

Jupiter  in  Mir  ciir J.  t.nves  upa  b'ack  twinking  fiery  Vapour  out  of  the  Matter 
iftic-king  lik'^  Noot,  a  linnger  ofthe  ro> ibn  in  Mercury  the  Devils  Property. 

IS'  In  thefixth  Kingdom  Chnfl:  in  V  mis  loved  hi?,  and  humbly  waQied  his 
Pifciples  Feet,  gavehimfelf  up  to  bemock'd,  beaten  and  crucified  j  fo  the  Artifl 
will  lee  ( as  foon  as  the  material  Devil,  the  dark  tiery  fteam  is  gone  )  the  Virgin 
very  Glorious,  which  the  Arts  it  will  be  apt  to  thmkis  the  Philofopkick  Child, 
but  in  the  tr>al  finds  it  to  be  a  V/oman,  not  the  Virgin  with  the  Tindure  of  Fire 
and  Light  5  for  now  Saturn,  fiUrs  and  Mercury  oppole,  but  'Jupiter  and  Lum  hold 
with  f^enus ,  but  when  the  Power  of  wrath  cometh,  Lunx  changeth  her  will, 
vi^.  Colour,  and  cryeth  with  the  common  people  (fignified  by  her)  Crucifige. 


CHAP.  XL  The  Procep  of  Chrifis  Stiff  eriftgj  Death  and  Refitr- 
region  Symboliz.ed  in  the  PhilofophickJVorkz 

THIS  whole  Chapter confifting  of  eighty  verfes,  being  a  profound  purfuit, 
cfpecially  ofthe  fixth  Kingdom,  and  theElFence  and  alteration  in  the  Sym- 
bolical Philolbphick  procefs  to  the  Suffering,  <c^c.  of  Chrift,  even  from  the  al- 
moft  Triumphant  Glory  of  the  1  hilolbphick  Virgins  Child,  to  his  feeming  Non- 
exiftence,  and  again  a  meafure  of  reftoration  to  Royalty,  is  not  thought  fit  to  be 
Abridged,  but  its  entire  Contexture  left  to  farther  Contemplation  5  to  which  the 
Reader  is  referred. 


CHAP.  XIL  //on?  the  Seventh  Kingdont,  viz.  the  Snn  U  revivd, 

i.TT/"HEN  Chrift  died  the  Natural  Death,  it  was  for  that  Aiim  had  brought 
his  Humane  and  Senfitive  Life,  the  out- fpoken  Word,  into  another  Fcroi 
and  Sound  than  the  fpeaking  Word  or  ¥ixt  had  fpoken  it,  v-^.  into  a  Selfifh  will, 
by  which  death  of  Chrift,  the  true  Humane  Life  fsli  again  inco  the  place  whence 
./^«/.z;«  brought  it,  where  Gods  Ruling  Spirit  was  the  alone  Life  of  it  in  all  the 
three  Principles,  not  to  be  longer  to  the  Aflrumof  the  four  Elements,  but  in  the 
pure  Divine  Element. 

1.  Chrift  was  the  Death  of  Death,  bringing  Life  thence  into  Eternal  Liberty. 
And  whatfcever  Jefus  hath  done  through  Chrift,  in  his  and  my  Humamty,  he  yet 
now  to  day  doth  in  me. 

3.  The  Frocefs  is  the  Curfe,  being  defcended  into  the  feven  Forms  ,  of  which 
the  Life  ccnlifteth  J  therefore  as  Chrift  was  a  Death  to  the  Human  Self- hood,  yet 
the  Hum.anity  was  not  deftroyed.  So  the  feven  muS  in  the  Phiiofophick  Work  be 
by  Death  brought  to  one  Will  and  Dcfire  in  the  Eternal  5*0/,  from  Strife  to  Love, 
yet  remain  in  feven,  as  heated  Iron,  though  ihining  as  Light,  is  yet  Iron. 

4.  Let  the  Artift  confider  how  he  may  give  Death  to  Death  with  the  pure  Life, 
and  how  to  awaken  the  cifappear'd  captivated  Life  whi-jh  is  Heavenly  3  fo  that  it 
may  again  receive  the  Fire- foul,  and  it  worketh  of  it  felf. 

f .  And  feeing  it  is  not  poflibleto  bring  the  Earth  to  Heaven,  the  Heaven  muft 
bebrought  into  the  Earth,  (yix.)  TheSoul  muft  be  overcome,  and  eat  of  Heaven 
will  fhe  nil  fhe,  tiU  {he  entreth  with  her  Defire  into  the  Heavenly  Eflencej  for 
the  dear  Love  life  difmaycth  the  Murtherer,  and  fhineth  in  the  Love- fire.    So  the 

feven 


Signatura  Rerum.  35^ 

feven  Forms  bccome-linanimous,  proceeding  to  the  Univerfal,  the  Fundamental 
Knowledge  whereof  is  apprehended  only  by  fuch  ascntcrinto  the  Refignacionof 
Chrift,  and  to  fuch,  tl)e  way  is  Facile  and  Childlike. 


CHAP.   XIII.    of  the  Enmity  of  the  Spirit  and  of  the  Body ,  and 
of  their  Cure, 

I.  'T^HERE  isa  Vegerati/e  Life  confiding  in  the  four  Element?,  a  fenfitive  in  the 
X     feven  Forms  of  Nature,a  raticcinative  in  the  Confte',lation,but  the  undef- 
flanduig  proceeds  from  God  arifing  out  of  the  Eternal  Nature/rom  the  Oyi  of  the      NB. 
one  Element,  the  free  Lubet  in  the  fpeaking  Mercury. 

2.  The  Enmit>'originateth  in  the  Mercurial  Life,  which  confifts  in  Sulphur  hua- 
gring  after  Matter:  which  auftere  hunger  imprefteth  to  Coldnc-fs  or  a  cold  Fire, 
(yii?)  hardnefs,  der.fity  and  darknefs,  wherein  it ftrives  for  Life,  and  in  that  Life 
is  the  heat  iiikindled  devouring  the  cold  ofics  Subftance,  begetting  Light,  when 
alfo  the  Firc-fph-it  dyeth ;  for  the  Life  of  the  one  is  the  Deaih  of  the  other.  So 
the  cold  fire  continrilly  without  intermifllon  by  dymg  ,  becomes  Life  to  the  hot 
fire,  and  the  hot  fi;  e  by  its  f?rong  hunger  draweth,  devourech  and  liveth  by  its 
Mother  the  cold,  out  of  the  impreffion  whereof  it  had  its  Ens,  which  it  let:  eth  free 
into  the  Lubet  ot  the  Nothing :  Thus  the  Fire  is  in  the  Light  of  the  Lubet  a  Joy, 
and  in  the  Darknefs  an  akeirg  Wo,  yet  without  the  one  ,  the  other  could  not  be, 
as  is  detnonftrated. 

5.  Man  s  defire  was  in  the  Beginning  in  the  Liberty  of  God  in  refignation  to  his 
Love-will,  but  by  Self-will  awakcn'd in  Nature,  Heat,  Cold,  Aftringency,  Bitter- 
nefs,  Anguirti,  Torturs. 

4.  The  only  Cure  muft  be  a  full  and  free  religning  the  Self-will  into  the  firft 
will,  by  dyingto  the  erring  will,  and  thereby  become  that  to  which  Gcd  at  firft 
created  him  Then  will  the  pure  Body  of  the  Element  (in  which  the  Love-life  of 
God's  Spirit  inkindleth  in  the  Soul  the  refign'd  willj  make  the  difappear'd  Body 
fpringfrom  the  fame  pure  Element,  become  the  Manfion  of  the  Soul,  in  a  Para- 
difical  budding  or  bloomi;.g Renovation. 

S  The  moft  high  gave  every  Property  at  firft  a  fixt  Perfc6lion ,  but  the  Curfc 
brought  the  Turba.  And  now  feeing  God  hath  given  us  Power  to  become  his 
Children,  and  rule  over  r-  e  ^-Vorld :  Why  not  then  over  the  Curie  in  the  Eai'th,  fa 
as  to  open  and  fet  free  the  captivated  Paradifical  Powers. 


CHAP.  XIV,     How  the  three  Principles  interchange  generating  Good 
and  Evili  yet  all  remain  as  at  firft  to  manifefi  the  Glory  of  God, 

i.,nnFrE  firft  Eternal  Creatures  Angels  and  Man,  and  unfixt  Pr^duiflsofTime 
1     Vegetables  and  Animals  are  all  one  thing,  differing  according  as  the  Pro- 
perties impreflfcd  on  them. 

i.  The  Impreflion  is  caird  Nature,  and  is  the  Mother  and  Manifeflation  of  the 
Myftcry ;  what  hath  been  in  the  Eternal  Will  in  both  Centres  accordin-^  toFire  and 
Light,  alfo  according  to  Darknefs  and  Eftence  in  the  Motion  of  the  defire  to  a  ma- 
nifcft  Myftery  out  of  Eternity  into  a  time ,.  which  conHftcd  in  Sulphur,  Mercurjf 
and  Salt. 

3.  Thefe 


^6$  Stgnatura  Rerum. 


5.  I'hefe  Powers  introduce  themfelves  into  Evil  and  Good  by  the  feven  efpeciat 
Properties,  when  rhey  are  not  in  due  Weight  and  Meafure  but  b}  the  j^revalency 
of  fome,  the  reft  are  captivated. 

4.  Whatfoevei-  exceeds  or  departs  from  the  firft  or  ler  to  which  its  M-.>ther 
brought  it  forth  ^annot  go  back  and  re  en^er  with  its  deprax'itv  i  ro  the  flj  '■":  Root 
and  guod  flatc  urlels  it  die ,  So,  and fo only  can  ftand again  there,  whence  firll  it 
proceeded  Dcfore  it  became  Corporeal.    . 

^L  S'  T  "e  lower  Hemilphear  is  the  firfl  Principle ,  *  Kingcloni  of  Darknfefs. 
^'f\  The  upj^er  part  the  Salniter.  The  toIs  above  the  ( :ircie  th-  Ki.g  'f  m  of 
f  I  j  Glorv  The  Form  of  Separation  between  th ;  Li/irg  ad  Dead  Efleatiality 
\Ly  is  the  fifth  Form,  the  Love- defire,  or  Love  flai:e- 

^-  Sulphur  is  the  Mother  of  the  Creatures,  arifing  rut  of  the  Darknefs,  Fire  and 
light ;  on  the  dark  part  it  is  Aftringeiit.  Bitter,  Anx  ous  5  but  on  the  part  refcm- 
bling  the  Deity,  'tis  Fire,  Light  and  Water.  The  Kire  tividcs  it  felf  into  Teath, 
(vii-J  Water,  and  into  Life  fw'if. j  Oyl,  wherein  the  true  life  of  all  Creatures  in 
the  external  World  confifts. 

7.  Mercury  is  the  Wheel  of  Motion  in  the  Sulphur,  on  the  dark  partis  a  fling, 
and  fevers  in  the  Fire  in  its  Mother  Sulphur  into  a  two '"old  Water  j  in  the  Death  of 
Fire,  into  a  Living- light  Water  producing  Silver  in  Brimflone  in  the  leventh  Pro- 
perty of  Nature  j  but  in  the  Fire  its  Water  is  quick- filver,  and  in  the  dark  Anguilh 
'tis  ruft  and  fmoak  in  it,  it  is  alfc  Poilon. 

8.  Salniter  is  the  Comprifer  of  all  Properties,  Mother  of  all  Salts  in  the  Crea- 
tures, in  thofe  which  grow  in  the  Love  defire,  'tis  potent  and  pleafant,  in  the  Evil 
it's  Eternal  horror  3  ever  afpiring  above  the  Humility  of  Love.  Whence  is  the  Will 
of  Pride,  and  of  all  Devils.  Irgiveth  weight ,  im  Aufterenefs,  Earth,  Sand  and 
Stones,  in  the  Water  in  Sulphur  and  Mercury,  Flefli,  in  the  Oleous  and  Love  Pro- 
perty-, a  fweet  Spiritual  ElTence,  pleafant  fmell  in  theFire  and  Light,  the  one  Ele- 
ment, in  the  luftre,  it  gives  the  precious  Tioiflure  ,  in  the  Salnitral  flagrat,  is  the 
fude  of  growth  and  pullulatir  n,  ic  ahb  holds  Sulphur  and  Mercury  from  feverii^ 
from  each  other,  yet  in  the  Salnitral  flagrat  thev  pafs  into  the  four  Elements 

9.  The  Properties  are  as  lb  many  hungry  Dcfires,  eating  of  their  feveral  like- 
nelTes ;  the  hunger  of  Timeeateth  of  Time,  and  that  of  Eternity,  of  Eternity :  but 
Man's  Original,  being  from  two  Principles  may  by  dying  to  the  dark  Self- hood 
bring  his  hunger  into  God's  Kingdom,  and  feaft  with  the  five  Divine  Senfeson  the 
Divine  Mercury.  Yet  fo  great  was  our  Fall,  that  the  outward  Man  apprehends 
this  only  by  Imagination,  though  the  inward  Man  penetrateth  it,  as  the  Sun  doth 
Water,  which  yet  rcmaincth  Water.  ' 


CHAP. ,  XV.    Norv  in  the  Will  of  the  great  ^y fiery  a  Good  and  Evil 
Will  arifeth,  and  the  one  introduceth  it  [elf  into  the  other, 

I.  'T^H  E  great  Myftery  was  from  Eternity,  whence  the  one  Element  which  al- 
1     fo  was  from  Eternity  proceeded,  in  the  Motion  whereof,  the  free  Lubet 
of  Eternity  proceeded,  as  a  Spirit,  which  Spirit  is  Gods. 

2.  And  in  or  from  the  defire  to  Nature  the  Properties  proceeded,  havit^g  their 
Root  in  the  gt  eat  Myftery,^  as  Air  out  of  F"ire  uncontroulably  and  incorruptibly. 

3.  Inthcddireof  EflTeoce  inthecme  Element  arofe  the  four  Elements  with  mani- 
fold Wills,  v^hcnce  variety  and  contrariety  came,  as  Heat  and  Ccld,  Fire  and  Wa- 
ter, 


Slgnatura  Remm.  ^^j 


Wr,  '&(;.  each  a  Death  to  the  other,  all  things  under  that  Dominion  are  in  a  conti- 
nual ftrife,  dying  and  Enmity,  no  other  way  to  be  remedied  but  by  the  Death  of 
the  Multiplicity  of  Wil]s,andRefignation  of  all  Self  Wilis  and  Luft  to  the  one  Will 
(vi\'J  the  one  Elemenr,  the  right  of  Eternity,  a  dying  to  i^elf-tulnefs  and  Luft, 
which  like  a  difobedient  Child  ftriveth  againfi  its  Mother ,  and  is  irs  own  Enemy 
and  Dcftroyer  unlefs  Mortified  in  the  Death  of  the  Lord  Jefus. 

4.  The  refign'd  Will  is  not  at  all  careful,  fave  only  to  bring  its  defire  into  its 
Eternal  Mother,  and  united  with  her,  be  it  felf  a  Nothing,  this  the  Self  will  calls 
foolifhnefs,  but  the  rcfign'd  Will  doth  (as  a  potent  Champion)  continually  bruife 
the  Serpents  head. 

5.  The  Elemental  and  Sydereal  Man  is  only  the  Inftrument  wherewith  Man's 
Soul  laboureth  in  the  refigned  Will  j  for  thereto  it  was  Created ,  but  the  Soul  in 
jidam  makes  it  Lord  and  Mafter. 

6.  The  refigned  Will  hath  no  reft  in  this  Cottage,  but  is  ftill  in  Combat^  and  the 
good  Angels  defend  him  from  Satan's  fiery  Darts,  (v.2  j.)  The  Doftrines  of  Chrift's 
Satisfadion,  which  teach  not  alfo  the  Death  to  Self  in  Man,  and  refigning  of  the 
Will  in  Obedience  as  a  new-born  Child,  are  flattery  and  words  from  without,not 
in  the  Speaking  Voice  of  God ,  Chrift's  Dove  which  teacheth  the  bearing  Fruit  in 
Patience,  budding  forth  always  as  a  fair  Flower  out  of  the  Earth. 

7'  The  knowing  Doftor  and  Difputant  attaincth  not  as  fuch,  what  the  humble 
Herdfman  by  dying  to  his  falfe  Will  doth  5  for  a  Chriftian  is  the  moft  fimpic 
and  plain  Man  upon  Earth,  having  nothing  of  his  own  to  lofe,  all  being  given  up 
already,  nor  any  thing  to  feek  for  himfelf,  but  for  the  Lord  3  being  dead  to  him- 
feif,  what  he  poflefleth  as  an  ownhood ,  is  only  as  a  Steward ,  Servant  or  Di- 
ilributer. 

8.  But  all  arrogated  Authority  which  is  introduced  to  felf- hoed  and  extraduced 
it  felf  quite  from  God,  is  Sacrilegious.  The  felf- will  generates  it  a  Form  accor- 
ding to  the  prevalency  imprefling  moft  vigorou fly  in  the  enmity  of  his  innate  de- 
praved Nature,  both  inward  and  outward.  But  the  religned  Will  is  formed  by 
the  Model  of  Eternity  as  an  Infirumcnt  of  Mufick  into  the  Love- harmony,  where 
is  no  Turbay  but  the  end  of  Nature,  Reft ;  whence  firft  it  fprung  a  mcer  ravilhing 
delight  of  all  the  Senfes,  where  God  is  all  in  all. 

CHAP.  XVI.   Of  the  Eternal  Signature  and  Heavenly  Joy^  and  why 
were  produced  Good  and  E'vil, 

1.  TI^HAT  God  is  in  his  Eternal  uninchoative  Generation,  that  is  alfo  the  Crea- 
tion, not  in  Omnipotence,  but,  like  an  Apple  fwhich  is  not  the  Tree)  to 
manifcft  the  Glory  which  was  in  the  Eternal  Myftcry.  As  one  only  Air  melodifeth 
varioufly  in  feveral  Pipes  ard  Organs  ,  founding  alfo  in  each  Note,  in  fome  plea- 
fant,  in  other  harfh  :  Thus  in  Eternity  is  one  only  Spirit  the  Manifefter  of  ail  the 
Works  of  God. 

1.  The  feven  Superior  Stars,  and  all  the  lefter,  as  fo  many  Kingdoms,  figure  the 
Angelical  Principalities,  and  moft  Inferior  Exiftences  as  one  Clockwork. 

3.  Let  none  therefore  blame  the  Creator,  as  if  he  made  it  Evil  5  for  the  Crea- 
tures departure  from  the  equal  accord ,  makes  that  Evil  which  was  very  Good  ,  as 
Aidtucjftr,  who  leaving  the  Harmony,  brought  him  to  the  cold  dark  Fire,  out  of 
which  is  the  hot  Fires  Generation.  In  the  Holy  he  is  Holy,  fo  Angels  and  yen 
praife  him  in  the  might  of  Love,  and  Devils  praife  him  in  the  might  of  Wrath  ; 
God's  Wrath  is  *  his  Joy,  not  as  if  he  lived  in  impotency,  but  in  Fiery  Might,  as  a  "^  The  Devil 

A  a  a  Potent 


Sfgnatura  Rerum. 

Potent  King  in  the  dark  Principle  in  trembling  Anguifli.  So  in  the  Divine  An  ge- 
lical  Creacures  is  a  trembling  Joyfulnefs,  in  the  Holy  Light  andFire  of  Love. 

4.  Thus  is  all  a  Fire  in  their  fevered  Properties,  theoneth€  Poifon  and  Death 
to  the  other  5  ye:  if  there  were  no  Wrath,  there  would  be  no  Love  :  as  no  Fire, 
no  Light. 

J.  God,  is  himfelf  all,  but  called  God  only  according  to  the  Light  of  Love,  but 
in  the  Darknefs  a  confuming  Fire. 

6.  The  Creature  when  departed  out  of  the  fir  ft  Harmony,  becomes  an  Enemy 
to  the  Being  of  all  Beings.  Even  Holland  Nature  in  the  Wrath  Property  is  the 
Devils  Enemy  3  for  that  he  would  be  Lord  in  that  wherein  he  was  net  created. 

7.  Every  Spirit  of  Angels  and  Man  was  created  out  of  the  two  Eternal  Princi- 
ples, of  Love  and  Anger,  Light  and  Darknefs  in  equal  weigl^it,  arid  may  taJic  to  ic 
felf  a  Lubet  either  of  Good  or  Evil,  and  what  Property  the  Wili-1'pirit  of  theCiea* 
ture  awakeneth,  by  that  it  is  ruled  j  for  dying  to  the  one,  it  liveth  to  the  other. 

8.  He  is  elededthat  dyech  to  Sin  in  Chrift's  Death,  and  by  Divine  earneft  Defir© 
breaking  the  Sinful  Will,  fo  perfevereth  as  by  the  new  birth  to  rife  in  Chrift'i 
Refurredion.  Chrift  calleth  to  gather  ,  as  the  Hen  her  Chickens,  but  they  would 
not ,  'tis  not  faid,  they  could  not.  He  that  blameth  God,  defpifeth  his  Mercy  intro- 
duced by  him  into  the  Humanity ,  and  bringeth  Judg.ment  on  hisQwn  S©ul  aai 
Body, 


(Bot:^ 


CALLED 

Predeftination. 

CHAP.  L  What  the  Only  God  is,  or  the  Sole  Will  what  it  is  ? 

I.  T^H  E  Abyflal  Will  is  the  Father.    The  conceiv'd  innate  Will  of  the  Abyfs '„-  77  ,,  ,^ 
1     the  Son.  ^'Miir.!^. 

2.  The  Exit  of  the  Aby  fs  through  the  conceived  Ens,  the  Holy  Spirit. 

3.  The  Lord  our  God  is  Ore  only  God,  that  ncitlter  willeth  nor  can  will  Evil,      y  ^  -^ 
for  if  he  did,  there  were  a  Rent  in  him,  and  fomecaufe  of  Contrariety,  as  far  as       ' 

he  is  called  God  :  *  but  hath  (as  the  Sun)  one  only  Will,  to  give  out  himfelf  in  Life      '^  ^6. 
and  Power  to  all  things,and  is  without  ground,place  or  timestake  away  Nature  and  JVhere  and 
Creature,  and  all  is  God:  forego  the  out-fpoken  Word,  and  you  find  tke  fpeak-  how  to  find 
ingWord.  '  G'oi/. 

4.  The  neat  eft  way  to  find  God,  is  for  Man  (who  is  his  Image)  to  fink  down 
from  all  imprinted  Images,  Difputes  and  Strife,  depart  from  Self- will,  and  Defire : 
and  demerfeit  felf  folely  into  the  (ingle  Love  of  God,  which  he  (inChrift)  hath, 
after  Man's  Fall,  firfl:  introduced  into  the  Humanity. 

5.  Let  Man  go  forth  from  all  Images ,  when  he  will  underhand  the  Eternal  ^    ^ . 
fpeaking  Word  ;  but  v.'hen  he  v/ould  know  whence  Evil  and  Good  proceeded,  and         j  ^  * 
God's  calling  himfelf  an  angry  Jealous  God,  le?t  him  look  towards  the  Eternal      '''  J  ^I' 
Nature  to  the  out-fpoken  and  formati  Word,  an3  then  to  Nature,  the  Beginning          ^  '' 
Temporal  Nature,  wherein  lyeth  the  Creation  of  this  World. 


CHAP.  11.    Of  the  Origwal  of  Godsfpeahing  Word.diC 

1.  /^^ReaturelyReafonthinketh,  God  from  Eternity  by  Predeftinate  purpofe 
V^  rafolved  his  Wrath  on  fomc  fiiould  reveal  his  Ma jeily:  and  on  others  his 
Love  and  Msrcy,  as  Fire  doth  Light.  If  fo,  then  there  muft  have  been  Thoughts, 
Confultation  and  Caufe  of  it.  But  he  is  only  one  ,  nor  can  only  one  thing  be  at 
ftrifeinit  felf,  whence  Confultation  fliould  arife  to  decide  ic. 

2- Every  thing  fpringing  from  a  Beginning  lefs  Ground,  hath  nothing  before  it 
can  deftroy  It,  unlefs  it  bring  it  felf  into  a  Heterogene  Will,  incongruous  to  that 
whence  it  fprung ,  and  fo  feparate  it  felf  from  the  total  intirenefs  (  as  did  the 
Devils  and  Soul  of  Man)  break  it  felf  into  a  peculiar,  off  from  the  intire  Will,  and 
pivmeUnigeniture. 

Aaa  2  3.  =fThe 


370  Gods  Ele5iion  of  Grace  calld  Tredefiinatton, 

'^41.  ?■  ''■  The  Powers  to  the  Produdlion  of  the  Word  are  God,  and  the  Magnetical 

Attraftion,  Science  or  Root,  in  the  beginning  of  Nature.  That  attrailion  of  the 
Deiire  revealeth  God's  Ma je;ty  in  the  Power  to  Joy  and  Glory,  which  is  the  Root 
of  Darknels  coming  to  the  kindling  of  the  Fire,  according  to  which  God  caliech' 
him.clf  an  argry  Gcd,  and  confuming  Fire.  Wherein  alio  the  Divifibihty,  Death 
and  Dying,  ard  grofs  creatureiy  life  cxilieth. 
*  17'  4  *  Men  that  fay  God  willeth  Evil ,  do  accompt  him  a  Devil*,  for  the  willing 
Evil  is  a  Devil ;  they  fnould  diftinguilh  God  from  Nature. 
God.  never  f.  In  Nature,  as  Metals,  eiTf.  having  in  them  Evil  and  Good,  one  thing  is  fet 

roiUeinor  cm  againfi  another,  not  to  be  at  Enmity,  but  that  the  M]jier!um  Mugrumihonl^QUr 
wiU  Evil,      tcr  into  diftindion,  and  be  at  an  exulting  Joy  in  the  Eternal  one. 

6.  The  Eternal  Will,  fehovih,  manifefteth  its  Word  through  Nature,  huttaketh 
not  Nature  into  him :  but  the  Word  takcth  Nature  to  it,  in  the  Science  or  Root. 
V.  10  J'.         7'  "*■  God  is  called  God  only  according  to  the  Light,  in  the  Love  fire  and  Tem- 
perature :  not  in  the  Divifibility. 


C  H  A  P.  III.    Of  the  Sevm  Forms  and  Creation, 

r. 'T^HE  FirftFormcf  the  Beginning  to  Nature,  isAftringency,  Father  of  Sal. 
JL  The  fecond  Form,  is  perceptibility,  the  Wo,  ts'c  Father  of  the  Mercu- 
rial Life. 

The  third  Form,  is  Anguifh,  Father  of  Sulphur,  arifing  from  the  ftrife  of  the 
other  two. 

The  firft  arifethfrom  the  Fathers,  The  fecond  from  the  Sons ,  The  third  from 
the  Spirits  Property.  The  firft,  the  Ground  of  Strength  and  Might;  The  fecond, 
of  Diftindion,  Speech  and  the  five  Senfes;  The  third  of  every  Life  of  Light,  Love- 
fire,  and  confuming  fire,  of  Joy  and  Sorrow. 

The  fourth  Form,  is  the  kindling  of  the  Fire,  where  Light  and  Darknels  fever, 
here  is  the  Shrieks,  Terror,  Poifon  Life,  Torment,  Hell  refulting  from  the  firft 
Three  :  The  Trembling  is  at  the  great  Meeknefs,  as  when  you  pour  water  into  the 
fire,  here  rifeth  the  flafh,  at  this  parting  rifeth  the  Light  out  of  the  Temperature. 

The  Tin(fture  goeth  hence,  the  Power  of  Fire  and  Light,  Virgin  Scphu.  From 
V.  41  to  f^.  lye  high  Myfteries-, 

The  fifth  Form,  is  the  true  Love- fire  whicH  fevers  it  felf  from  the  painful  Fire 
into  the  Light,  having  all  the  Properties  of  the  three  firft  in  joyfulnefs,  drawing 
into  it  theTinfture  of  Fire  and  Light,  Vir^m  Sophia.  This  is  the  power  of  the 
Speaking  Word,  the  Water- fpirit  which  flows  into  a  Fountain  of  Eternal  Life, 
^ohn  4.  14.  Spiritual  Blood,  Divine  Subftantislity,  Heavenly  Corporeity,  of  which 
Chrift  faithjhecame  from  Heavcn,and  at  the  lame  inftant  was  in  Heaven,  jFo^.j-rj. 
The  Food  of  the  fiery  Soul,  Angels,  <i^c. 

The  fixth  Form  the  Sound,  Spiritual  Senfes  all  in  the  Temperature  in  which 
Adim  was,  but  Luft  would  taft  the  multiplicity  of  Properties  and  leave  the  Tem- 
perature, and  fo  the  Properties  departed  each  from  other,  as  heat,  cold,  dry,moift, 
hard,  foft,  harfli  aftringent,  fwcer,  bitter  and  four,  which  God  did  forbid ;  thence 
followed  beftial  Defires^heat,  cold,  bitter,  ftinging  rulhed  in ;  thence  were  brought 
in  Poifon,  Turhx  nugm,  and  Chamber  of  Death. 

The  feventh  Form .  is  vv  here  the  Sound  makes  it  felf  audible,  for  the  fifch  Form 
is  wholly  Spiritual,  Lw^^i  and  Saturn  the  beginning  and  end.  Thus  the  leven  Spi- 
ritual Properties  and  Powers  b!i.:g  themfelves  into  creatureiy  formation,  by  tiic 
ilrife  of  the  feven  outward  Properties,  for  in  the  Temperature  no  Creature  can 

be. 


Gods  EleBion  of  Grace  call' d  Fredeflf nation'.  37I 

be  generited,  for  it  is  the  only  One  God.but  in  the  Exit  the  Wonders  and  Creature- 
Images  may  fpring  forth  and  exift. 


CHAP.  IV.    Of  the  Original  of  the  Creation. 

1.    A   LL  Eternal  Creatures  have  their  Root  in  the  Speaking  Word.    The  Tem- 
AX  porary  have  theirs  from  the  out -fpoken  Word.    . 

2.  The  firft  Principle  in  the  fiery  Root  (which  is  the  Centre  of  Nature)  arifeth 

notin  the  Trinity,  but  where  the  Power  of  D.ilinc^ionpursit  felf  into  Nature,  to  q^j^  accord- 
perceive  and  move  :  which  firfl:  Principle  in  the  Darknefs ,  is  a  cold  aking  fire,  j^.^^  ^^^^  ^^/j 
according  to  which  God  calls  himfelf  an  angry  jealous  ('or  zealous)  God.   ^  Principle  is 

3.  The  fecond  Principle  is,  where  the  Dmne  Root  in  the  Fire  parteth  it  felf  into  ciUed  Angrr 
the  Light,  and  intrcduceth  it  felf  into  Nature  to  Manif? liation  of  Divine  Joyful-  :£gaiotis  or 
ncfs,  according  to  which  God  calls  himfelf  a  loving  Merciful  God,  that  willeth  nor  zalous. 
can  will  Evil.  InthcfecoTid 

4.  The  third  Princfple  is  in  the  feven  Days  Work;  in  which  the  fevcn  Properties  p^i^ciple 

of  Nature  brought  tliemfelves  into  Subftance,  which  Subftance  is  Holy,  Pure,Good.  ^  ^J-^^  \^^ 
The  one  Element  called  the  Eternal  Heaven,  City  of  God,  Paradife.  Lovirz. 

y.  The  Being  of  all  Beings,  the  Holy  Spiritual  World  is  the  Exprefling  Word  of     ^  f  *^ 
God,  which  bringeth  it  felf  into  Subfiance  in  Love  and  Anger,  fo  that  in  the  Im-     ^     '  ^^ 
preffion  of  Darknefs  is  underftood  Evil,  and  yet  in  God  is  not  Evil,  but  in  the       •  3?i<-^  • 
Creatures  Self- hood ,  and  yet  there  alfo  is  Good,  as  far  as  the  Creature  ftandeth  in 
the  Temperature. 

6.  The  Angels  were  made  in  the  feven  Properties,  which  drew  themfelvesinto  Three  Hieritr^ 
three  Hierarchies,  according  to  the  three  firft  Properties  or  Principles-  chies  of  An- 

7-  The  firft  Hierarchy  ftandeth  in  the  Father's  Property,  in  the  fire  of  Strength :  gf^J- 
thcTiniflure  of  the  Subftance  of  Nature. 

8.  The  fecond,  confifts  in  the  Light- fires  Tindure ,  the  Son's  Property  in  the 
Eternal  Nature,  and  istlie  Holicft. 

9.  The  third,  in  the  Self- hood  of  Nature  playeth  in  the  Properties,  as  the  four  Lucifer  ^4ve 
Elements  do  in  the  ftarry  Powers,  into  this,  Lucifer  hzt\\  given  up  himfelf,  with  himfdf  into 
his  Root  into  Luft  of  Phantafic  :  and  hath  left  the  Temperature,  introducing  falfe  the  third 
evil  Magick.  Principle, 

I  o.  Their  Will  is  meer  Pride,alfo  Covetoufnefs,  from  the  Aftringency  and  multi- 
tude of  Properties,a  flinging  Envy,from  the  Fire,  a  defpairing  from  the  Anguifli. 

ir.  The  Angels  were  created,  before  the  time  of  the  third  Principle.  The  De- 
vil lifting  up  himfelf  was  in  the  Power  of  the  firft  Principle,  fo  came  his  mighty 
Kingdom  of  Phantafie  j  which  caufed  the  Mother  of  Nature,  the  Wrath  of  God,  in 
which  Compreftion  came  Earth  and  Stones,  not  that  the  Devil  caufed  that,  but 
caul'ed  the  caufe  of  that,in  the  lump  whereof  they  would  do  juggling  feats,  but  that 
is  alfo  withdrawn  ;  fo  that  he  is  the  pooreft  of  Creatures.  v.  82. 

Ohj.  Though  the  Angels  fell,God  might  have  re-infufed  his  Love  into  them. 

1 2.  Ar.fvff.  The  Devils  whilft  Angels  (Eternal  Creatures)  ftood  in  their  free  will, 
in  the  Temperature,  towhat  they  would  incline  them felves,  that  they  would  be, 
and  fo  eftabhfh  and  confirm  thcmfelves-  If  he  had  after  fate  in  the  Holy  Power  of 
Light,  he  would  attradonly  the  fourcc  of  Torment  and  Poifon :  as  if  a  Toad  were 
put  on  a  heap  of  Sugar. 

15.  But  as  the  Sun,for  Days  and  Months  fhines  on,  warms  and  pierceth  a  Thiftle, 
which  yet  the  more  ftrongly  grows  to  be  fuch ;  fo  the  Devil  would  be  and  no  other- 
wife  but  is  in  God  as  Night  is  in  the  Day,  (hut  up  in  the  Centre  of  Nature  not  ma- 
nifefted.  CHAP. 


"571  Ele^ion  call'd  Predefikathn, 


V.    Ill, 

i>'  1x6. 


CHAP.    V.     Of  the  Original  of  Man. 

THE  Original  of  every  Creature  may  be  found  by  their  Being  and  Food  j 
for  every  one  reprefcnts  its  Root,  and  will  feed  of  its  Mother,  there  being 
in  the  expreft  word, 
V,  6s.  I.  The  Property  of  the  dark  wrathful  Nature,   whence  came  venemous  evil 

Beai%  and  Worms,  which  would  dweU  in  dark  ho'.es  from  the  Sun. 

2.  There  are  fome  from  the  Kingdom  of  Phantafte,  the  Sprnus  Mundiy  as 
Apcs,^:;.  that  play  tricks,  and  hunt,  vex  and  worry  others. 

3.  Ther.' are  quiet,  good,  friendly,  tame  Creatures,  the  Model  of  the  Ange- 
lical World,  yet  evil  Properties  mix  among  the  tame. 

V'  Sf.  T.'-.e  Creatures  of  time  are  of  the  four  Elements;  but  the  Body  of  Man  is 

out  of  the  Temperature,  whence  came  the  four  Elements,  Earth,  Stone, eirr,  cut 
of  the  quinteffence,  whei-ein  Heat,  Cold/eirc  ftcod  m  equal  ballance  and  weight. 
So  that  being  de;per  (that  is,  greater  j  than  the  Creatures,  was  to  rule  in  and  ever 
them:  Northat  Man's  Eeftial  Properties,  were  then  creaturely  or  manifeft,  but 
th3  Eju  of  all  Beings  lay  in  the  Human  Ens. 

Ad.t;n  did  eat  Paradincal  Fruit  in  the  Temperature,  not  to  be  fwallowed  down 
into  a  Carkafs  for  the  Worm^sj  but  the  Centres  of  diftindion  and  feparation  were 
in  the  mouth.  He  was  naked,  yet  clothed  with  glorious  Paradife,  and  was  to- 
tally a  ChriftallJne  Image,  a  Mafculir.e  Virgin,  yet  with  both  Tindiures  in  the 
Temperature;  hadheP.ccd,  Man's  preps gaticn  had  been  Magical.  As  the  Sun 
penen-atech  Glafs  or  Chriftal,  without  breaking  it.  But  God  well  feeing  Man  would 
not  ftand,  ordained  him  a  Saviour  and  Regenerator  before  the  foundation  of  the 
World. 


CHAP.  VI.    of  Mans  Fall,  and  of  bis  Wife, 

O  D   (  having  made  Man  )  faith,  Gtn.  i.  3  r.  AU  vras  very  good,  and  yet 
_  [  Gen.  i.  1 8.  faith,  Ic  h  not  good  for  Mm  to  be  slone  ;  and  therefore  made  the 
Woman  out  of  him. 

Q^  fVhy  tPiii  tot  the  J-Foman  miie  at  fir /i,  ex  the  Femde  vfas  of  all  ether  Creatures  ? 
A.  2.  Becaufe  perfeft  Love  is  not  m  one  only  Tintfhire ;  Man  could  not  f!and 
erernally  but  in  two ;  and  thofe  the  Fathers  and  Sons  Properties;  he  had  both,and 
jfo  Was  the  Image  of  the  one  only  God  (undivided;  Fire  and  Light. 

3.  But  when  the  Lights  and  Waters  Tmfture,  his  Paradifical  Rofe  Garden, 
wherein  he  loved  himfelf,  \\  as  fevered  from  him  into  a  V/ife,  he  could  not  in  the 
Image  he  afterwards  came  to  be,  fiand  eternally. 

Q.  4.  Why  did.  God  divide  him  into  two  Images  ?  hs  forefsio  vchat  nmnuld  be  before  the 
^    Creation ;  and  therefore  it  muji  be  his  predeftinate  purpofe  that  he  JhouU  be,  what  he  came 
to  be  by  hk  tail. 
lUuftr.  I.  ^.  God  s  fore-knowledge,  and  his  fore- ordination  are  not  the  fame  things 

lUultr.  2.  Gcd  created  no  Devil;  had  it  been  Di\'ine  43redcrcrmJnatc  purpofe  that  fuch 

fhould  be,  he  had  been  created  fo. 
lUtijtr.  3.  ji^g  Qjjy  will  of  God  gave  it  felf  into  an  Angelical  figure,  but  the  fiery  Scknct 

or  Root,  according  to  the  Property  of  the  Dark  World,  preflsd  forth;  and  begot 
it  felf  into  a  predcftinate  purpofe. 

5o 


G 


Ele£iIon  call'd  Tredeflinatm.  3-,* 

So  when  the  Light  became  creature!/,  the  dajk,  cold,  painful  Fire  ore/Ted  thf^TUuH^  . 
Image  of  Phantafie  into  the  Will;  which  Will  did  generate  cor/trary  to  thc1<^  ^  ^' 
perature,  and  fo  was  thrufl  out  from  God.  •    v«.i 

NooQelhoulddaretofay,  a  Will  is  given  it  ^6  w/i- j  but  the  Will  to  Evil  ^dlllufir  r 
Goodexmerhwitninthe  treature.  ttLiuiH«/»r.  y. 

God  generated!  (as  far  as  he  IS  called  God;  nodung  evil  and  oppoficeta  himfelf,  lUufir.  6 
but  heat  and  cold  come  from  one  Root ;  the  Emmy  rilech  in  the  place  of  di^ 

The  Scienccof  the  Soul  which  could  frame  k  felfta  evij,,  could  aifo  frame  it  imr  -r 
felf  to  good  i  for  God  is  no  way  the  caufe  of  Man's  Fall,  or  of  the  Devils  but  \\\    '^     ^* 
divifion  or  variety,  of  the  manifdled-Woribctrif  drawn  intcyl^-o^^^^^      W  he 
influence  of  the  Dark  World  drew^ifon  from  the  ternp-rature  ^^"^'  "^"^  ^^* 
^  Now  thisDivifibility  of  the  maniMed  VVord  of  God,  is  not  called  God  s  but  lUft^-  8. 
God  (as  far  as  he  is  called  God)  wil  cth  only  good,  yet  may  be  faid  to  will  evi 
and  good ;  mthe  good  Angels  he  willeth  eood,  and  in  the  evil  Angels  he  willeth 
evil  3  and  whatfoever  hath  leparated  it  felf  to  evil,  willeth  evil.  T/rfe  from  v.  70.  to 
the  end  of  the  ^th  Chapter.  '     ^ 

The  fiery  Science  of  Eve's  Soul  imagined  into  the  crafty  fubtilty  of  the  Sernent  Itlulir   0, 
and  deftred  to  know  evil  and  good,  which  firft  fte  gazed  on,  anVthen  adS^^  ^"^    ^ 
then  tryed  did  eat   and  finding  {he  fell  not  prefently  down  dead,  gave  to  Mm 
who  had  plunged  himfelf  in  it  when  he  flood  in  the  Image  of  God    but  ve-  harl 
not  eaten  it  into  the  body  till  that  very  time.  '         ^      "^ 


CHAP.    VII. 

I.   V. n8.^. 


ALL  are  dead  in  Adam,  therefore  fame  are  predejiinated  to  Life 
others  reprobated,  and  how  can  the  Child  help  it  if  God  will  ret 
have  it  ? 

V.  13  2.  Q,  What  can  the  Child  help  it,  that  it  becomes  a  thiftle  Child> 
V.  1 33.  iU  And  are  not  men  at  coming  into  the  fVcrld  excluded  by  Reprobation  ? 

A.  2.  That  evil  Parents  introduce  pride,  falfliood,  malice,  covetoufnefs,  cruel  laudr   - 
ciirfingiJaid  on  t|iem  (by  caulc  given)  and  fo  the  Ens  of  a  Serpent  Doc    Wo'f       '      ' 

^*roton  ^°'^'  ^^^"'  '^'^  ^^^^'  ^^^^'  ^  ^^'"^^^ '"  ^^^  ^^^'  ^^^  ^^"^s 

And  how  can  the  Love  of  God  help  it,  that  Adam  kft  the  TemoTatur?  onA  lUuHr   t  t 
turned  his  Free  Will  into  the  Tree  of  Eviland  Good'  temperature,  znd  i^ujtr.  11. 

rn^I^TM^T/S^'  ^''""iT  ""Vl"  ^^''^^^  f'""'  ^^  '^^  '^^''^"^s  and  Anceiiors  lUnftr.  u. 
come  Thiltle  (Jhildren,  and  there  lieth  the  hardening. 


CHAP.    VIII. 

V,  iif»E ^^^GhiW ».ge?|eratedoit* of  the-'Prrtp-rtifs^of  r  the  Pa-' 

fiaurati;;'.  ?.?  A  ""T  ''^'  '^Tr.'  '^'''  ^^^'^^".f ^e  Conf^dlations  alter  in  the  Con- 
itf  k  IS  anTwered":^^'"'''^  '''*    ^'  ''  ""^^''^'^^  ^^°^  ''''  ''^"  ^^-'^^  ^'^^P 

Dn^iWrJ^^'^%^^7"''^!*  one  Tree.   When  did  the  Sun  alter  a  branch  I/^»j''.  iS- 
on  alour  Crao-trec,  fo  that  it  became  fwcet  ?  and  (hguld  Cod  go  quite  contrary 


to 


374  Election  calfd  Tredefiination, 

to  'the  predeftinate  purpofc  of  his  out-fpoken  or  exprefled  word  for  a  Thiftles 
fake?  V.  177. 
lllufir.  14^  The  Will  to  partition  exifteth  in  the  Ens  to  the  Creature,  and  the  Will  to  the 
Holy  Life  exifteth  out  of  God  in  Chrift.  See  <:/?<tp.  10.  v.  no,  12^.  to  i^f,  145, 
1 5- 1,  If  3.  alfo  chip.  II,  130.  to  the  end.  And  chup.  13.  per  tot.  opecially  the 
1 5th  V.  to  the  40th.  After  all  which  foUoweth  an  excellent  Appendix  of  Repen- 
tance.   And  laftly  the  CU-vU. 

See  more  concerning  Free  Will,  (3'c,  in  the  My(iemm  Magnum^  Chap.  26, 

This  being  the  Author's  1 6ti  Book,  was  written  Anno  162^. 


BAPTISM 


BAPTISM 

AND  THE 

Lord's  Supper. 

The  firft  Part  being  of  Baptifm. 

C  H  A  P.  I.     Firft  Book  of  Baptifm. 

J.  'T^'HAT  Chrift's  ccmmunication  of  himfelf  to  the  Soul  by  his  Tcftaments,  is 
X     not  in  an  Image- like  way,  as  the  realbn  of  one  parr  of  men  judgeth,  nor 
are  the  Teflaments  only  Signs  and  Symbols  to  keep  what  he  hath  done  for  us  in 
lively  remembrance,  as  others  difpute. 

2.  But  the  Inward  World  being  Paradife,  (whence  fprung  the  Outward  World) 
Chrift  filleth,  and  ruleth  vifibly,  and  the  Outward  invifibly,  and  penctrateth  the 
faithful  .*'~oul,  as  Fire  doth  Iron,  or  the  Sun  doth  the  Plant,  which  it  nourifhech 
and  matureth  till  ic  becomes  wholly  folar,  and  the  Fruit  ripe  and  tender  ^  yet  is 
not  the  Sun  rent,  or  any  part  broken  off,  but  the  power  of  the  Sun  dwcileth  in 
the  Plant. 


375 


CHAP.    II. 

I .  "V  /I  AN's  Fall  was  the  breaking  its  defire  from  the  Love  and  Meeknefs  of 
WX  God,  mro  its  own,  which  became  a  wrathful  fiery  Soul,  whence  the 
Fterral  Darknefs  exilled  3  (o  that  it  wanted  for  remedy  the  Spiritual  Oyl  and 
Water,  wherein  Divine  Love  and  Meeknefs  might  flow  into  it  again,  and  make  all 
a  Love  flame. 

2.  To  this  flowing  in  again,  there  muf!  be  a  Medium,  Subjefl  or  Antitype, 
whereby  the  Hurran  Faith  might  receive  Divine  Vertue,  and  kindle  the  Light  j 
which  ^''edIum  was  the  Circumcifion  and  ^'acnfices,  Baptilin  and  the  Supper;  for 
God  did  fct  i  1  the  Human  Heavenly  Being,  pcriflied  in  yid^m^  his  new  Grace 
Covenant. 

3.  So  chat  the  holy  Sacr.ficers  before  the  Flcud,  did  fee  the  Soul  facrificed  in 
the  Fire  of  God's  Wrath,  anc  through  that  in- fpokcn  Covenant  changed  into  a 
Love- fire,  the  fa  fe  v.  ill  being  burnt  and  dying,  ard  a  new-  born  Child  of  Meek- 
nefs in  the  Light,  was  apparent,  as  Light  levereth  frcm  Smoke,  and  how  the  Soul, 
through  Chrift's  death,  would  give  up  it  felf,  and  be  changed  into  an  Angel.  But 
this  was  not  common  Fire. 

4-  But  when  Mens  vanity  prevailed  with  the  Souls  falfe  Fire,  over  the  holy  Fire, 

B  b  b  the 


5^5  Baptifin  and  the  Lort^s  Supper', 

the  Ploud,  (the  Type  of  Baptifm  and  God's  Meekrcfs)  overthrew  them  :  to  fhew 
what  the  holy  Water  of  Eternal  Life  would  do.  And  then  was  renewei  the  Co- 
venant with  Abraham  and  ffaac,  by  Circumcifion  on  that  fame  Member,  to  ifevv 
the  unclean  beftial  Birth  fliould  be  cut  cfF  from  the  Virginity  Anam  iiad,  and 
fliould  have  flood  in. 


CHAP.    III. 


that  holy  Lights  Power,  the  true  Eternal  Spirit.  Thirdly,  The  Outward  Worlds 
fubf^ance,  the  Afiral  Soul  with  its  Body  out  of  the  Lim^*  of  the  Earth,  ftanding  in 
the  four  Elements  ;and  therefore  the  great  holy  Fire  of  Love  manifeilcd  in  the 
Humanity  of  Chrift,  muft  baptize  this  our  threefold  Humanity,  that  each  Prin- 
ciple might  be  baptized  with  its  like  ;  -.-ii. 

2.  TheFarhers  holy  Fire.  The  Sons  holy  Light.  The  holy  Spirits  Life. 

5.  Thefirflis  the  found  to  continual  Repentance,  a  concufllon  and  trembling 
with  Fire,  wherein  is  feenthe  bitternels  of  fin  and  fuffinrgs,  and  death  of  Jefus 
Chnft.  And  when  the  Self- will  is  ftiakcn  through  Repentance,  tr.en  the  holy  Oyl 
©fLove  penetrateth,  and  by  the  anointing  of  Love  healeth  tliofe  wounds. 

4.  And  the  Holy  Ghoft  manageth  the  Ofiice,  baptizing  with  a  new  Life. 

5.  But  Mans  third  Principle,  the  right  Adamical  Manout  of  the  four  Elements, 
16  baptized  with  the  Outward  Worlds  Ibbftance,  the  Water. 

6.  By  the  aforefaid  Adamical  Man,  is  meant  the  Sprius  MuJidi^  vi^.  the  rfght 
Aftral  Soul,  w^hich  at  the  laft  day  ihall  come  again  and  be  tryed. 

7.  Note ;  Man  hath  an  immortal  Soul.and  a  mortal  Soul.  (^•/^.  j  the  Aftral,but  it 
wasChrifl's  heavenly  Blood  that  fell  with  the  other,  whfch  made  the  Earth  t--emble, 

8.  Hethatishimfelfbaptizcd  with  the  hofy  Anointing,  hath  Faith,  which  may 
enable  him  to  baptize  ;  elfe  heefFe<fleth  nothing,  but  is  as  the  Font-ftone ;  but  to 
thebelievingParcntsChild.  the  workisnot  wholly  powerle'.s,  for  the  fake  of  the 
unworthy  hand  j  for  if  Parents  have  put  on  the  Anointing,  why  not  their  Chil- 
dren whom  they  generate  out  of  the  Property  of  their  Seed  ? 


I.  ^T^] 


CHAP.  II.     The  Lord's  Supper.     Part  II. 

'KE  Soul  is  the  Fathers  Fire.  Theholy  Love- fire  of  the  Divine  £«/,  hea- 
_     venly  Flefh  and  Power  in  the  Light,  being  Chrift's  fubflance,  tmdurcth 
he  Soul  w  ith  the  Tinfture  of  fupernatural  glance  and  life. 

2,  As  fweet  Oyl  put  into  comimon  dark  Fire  arifcth  into  a  Light ;  fo  is  Chrift 
received  by  the  mouth  of  Faith,  become  the  Light  of  the  World  by  kindling  again 
the  vaniilied  heavenly  Ens  of  Adam^^v.d  fnining  m  the  unlocked  Paradiiical  ground, 
which  is  the  City  of  God,  where  the  Holy  Gho;"^  dweiieth  in  Man,  of  which  Chrift 
Uith,^ch.6.  $6.Hethateat(tht>7yf.'JJ},iir.ddrin!i£thmy  blood,  co-^inueth  in  ne.  ar.d  I 
The  Soul s       -^  ^-^^  which  is  a  real  and  fubflantial  eating  and  dginking  Chrift 's  heavenly  Fielh 

"^'fr-Tl    and  Blood. 
am  drtniietb 

Cbrift's  ¥UJh  ^^'^  ^^co^  as  truly  as  tht  PUnt  the  Suns  Virtue,  ertbe  heated Ir en  tbe  Fire. 

5.  The 


the  Lords  Supper,  jyy 

?.  The  Holy  Flefiiand  Blood  is  taken  into  the  Soul,  which  cometh  freely  as 
the  Sun  doth  into  Water  which  reraineth  its  heat  and  light  5  or  as  Fire  penctratcth 
Iron,  and  gives  ir  heat  and  light. 

4.  Alfo  'tis  the  whole  Chrift,  as  they  did  eat  the  whole  Pafghal  Lamb. 

5-.  The  Bread  and  Wine  is  the  Medium  in  which  the  Heavenly  Humanity  of 
Chrift  meets  the  unlocked  awakened  Word  of  Promife  and  Grace  Covenant, 
which  is  hid  m  Man. 

6.  By  the  Bread  and  Wine  faid  here  to  be  the  Medium,  is  rot  meant  the  grofs 
Elements  of  Bread  and  Wine,  but  the  Tin(5lure  [orC^uinteffcnceJ  whence  com- 
eth or  growcth  Bread  and  Wine.    Cbap.  3.  ver.  24. 


CHAP.  III.  Horn  theDifciples  ofChrifi  did  Eat  and  Drink.Chnfls 
Fle]h  and  Blood? 

1.  VTOT  the  palpable  Fleftily  Humanity,  but  the  Spiritual  Humanity  the  Vir- 
j\|  tue  and  Power  of  his  Body  and  Blood,  his  own  MumU  in  whicn  was  :hc 
Divine  and  Humane  Pover,  which  js  a  true  Humane  Subftance  of  Flefh  and  Blood, 
a  Spiritual  Flclh  out  of  which  the  vilible  Image  groweth,  not  only  by  Faith  in  re-  chrifls  Ftrt' 
membrance  of  his  Suftcru^gs,   Death,  (ire-   as  la  ignorantly  laid,  but  really,  di^calHuma- 
Chriils  Paradilical  Humaniry  preffcthinto  their  Souls,  as  a  fparkleof  Fire  fall-    j^,t,f((fgth^ 
cth  into  Tinder,  and  tumcth  the  whole  Tinder  into  Fire  and  Light.  ^Fireimo  Tin- 

2.  The  Divme  Fleih  and  Blood  ofChrilf,  cannot  be  recciv'd  but  by  a  Mouth  . 
fit  to  receive  it. 

3.  The  Mortal  Flclh  comprehendeth  it,  no  more,  than  the  grofs  Stone  doth 
the  Tm<fture  of  fine  Gold  that  is  in  ic 

4.  A  Man  cannot  fay  1  am  Chrift,  becaufe  Chrift  dwelleth  and  worketh  in  me  ; 
no  more  than  the  Herb  can  fay,  lam  the  Sun,  becaufe  the  Sun  worketh m  it. 


CHAP.  IV.  What  the  Wicked  partake  of^  and  how  a  Man  JJ)Ould 
preparCy  that  he  may  be  Worthy  ? 

I.  T  TE  that  receives  this  without  Repentance  (that  is  ^  turning  from  Sin  re- 
1  1  ceiveth,  as  Juda/!^  his  own  Judgment  and  Condemnation  5  for  his  wick- 
ed Will  defireth  not  to  die  in  Chrifts  Death,  but  only  to  arife  and  live  with  his 
Sins  in  Chrifts  Refurrcdlion,  yet  in  theSpirit  of  LMci/er  he  treadeth  on  the  Death 
of  Chrift,  and  participateth  indeed  on  Chrifls  Anguifli,  Death,  and  going  into 
Hell,  but  in  the  Spirit  of  the  Devil,  without  rifing  to  newnefs  of  Life :  Better  it 
were  he  did  not  touch  or  meddle  with  it. 

2.  They  talk  of  Abfolution  and  Pardon  of  Sin,  but  leave  it  not,  and  fo  Sathan, 
as  he  did  to  fuias  after  the  Sop,  entreth-    Thefe  Crucrfie  Chrift. 

3.  But  they  that  rightly  prepare,  die  to  SiD«  r^lign.  thcmjelves  .to  God,  have 
the  Spirit  of  Chrift  erefting  his  Kingly  Office  and  Fallace  in  their  Hearts,  a  liv- 
ing Conqueror  over  Death  and  Hell,  thefe  rightly  receive  Chrifts  Flelh  and 
Blood. 


Bbb  2.  CHAR 


3^8  ^^^  ^y^'  Supper, 


CHAR  V.  Of  the  DtfpHteSf  &c.   ahHtChripTeflamms, 


'O' 


^N  E  Party  fayi  the  Bread  and  Wine  ii  fubf^antially  charged  into  Chrifti 
FlelTi  and  Bleed,  and  fo  will  receive  Chnft  into  the  £cjtul  and  Mortal 
Maa 

2,  Another  Party  fay,  it  is  only  a  Sign  that  the  Body  pf  Chrift  was  broken  and 

died  fcr  us,  and  deny  the  fubfiantial  participation. 

Th  right  A       }•  The  third  Party  fay  Chnft  is  participated  with  and  under  the  Bread  and 

d    teal  w     Wine,  that  is,  Chrifts  FieQi  and  Blood,   is  eaten  and  drunk  with  and  under  the 

•♦„  •         Bread  and  Wine,  but  yet  know  nothir^g  of  the  right  Adamical  Humanity,  and 

T     1  "d  '%  deny  the  fubftantial  Inhabiting  of  Chrift. 

htTso'^l  4'  For  they  will  not  know  how  the  participation  is  wrought,  but  rely  barely 

ly  ti?e  ooui.  ^^  ^Y^Q  dead  Letter  ;  hence  come  fuch  Contentions  that  are  really  Spiritual  Mur- 
ther,  and  in  the  end  come  to  outward  Murther:  Every  one  for  the  Idol  of  his 
own  Opinion,  but  the  Kingdom  of  God  is  inwardly  within  thee,  the  outward  im- 
puted Grace,  without  the  Innate  Filial  Grace,  is  falfe. 

J'.  Let  the  Sufferings  and  Death  of  Chrift  be  fulfilled  in  us,  and  we  fhall  be 
the  Children  of  Chrift,  and  not  the  Children  of  Images. 

This  was  the  Authors  2:d  Book* 


ip^ltetium 


;0lj>ttetittm:  iWasrtum. 


119 


PART    I. 


The  Firft  Part  contains  the  nine  firft  Chapters  of 
Gene  [is  y  and  thirty  fourth  Chapter  of  the  Book, 
whence  thefe  Extradls  are  5  called  the  Great 
Myftery,     Exfofition  o/Genefis. 

CHAP.  I.  What  God  manifefled  h,  and  of  the  Trinity, 

I.  f^  OD  is  the  One,  the  Will  of  the  Abyfs,  the  Will  of  the  Wifdom.    The 
Vjl  Wifdom  is  his  Delight  and  Manifeftation,  he  begettcch  himfelf,  from 

Eternity  to  Eternity,  in  which  Eternal  Generation  are,     i.  The  Will.^  z.  The 

Mind  of  the  Will.    3.  The  Egrefs  from  the  Will  and  Mind. 

z.  The  Will  is  the  Father,  the  Mind  is  the  Wills  H;art  and  Seat,  the  Egrefs  is 

the  Spirit  and  Power  of  the  Will  and  Mind:  ThcLw&ef,  Motion,  Life  and  E)e  of 

the  Deity :  A  fpeaking  Word, 

3.  God  is  no  where,  far  from,  ornear  unto  any  thing,  Infinitely  more  deep 

than  any  thought  can  reach,  comprehended  only  by  himfelf. 

CHAP.  II.  Of  the  Word  or  Heart  of  God. 

I.  'T^HE  Word  is  in  the  Will  a  nothing,  but  with  the  Conception  in  the  Lata 
X  of  the  Will,  is  an  Eternal  Generation.  This  Eternal  fpeaking  Word, 
maketh  a  Myftery  call'd  the  Centre  of  the  Eternal  Nature,  out  of  the  Powers, 
Colours  and  Virtue  whereof,  as  out  of  a  greac  Eternal  M)  fiery,  was  fornicd  by 
Coagulation,  the  Spiritual  World:  Which  two,  areas  Soul  and  Body. 

2.  And  tho'the  fpeaking  Word  ru'e  through,  and  over  all,  yec  cannot  becon> 
prehcnded,  by  cither  j  but  in  the  inward  World conceiveth  it  felf,  into  a  Spiritual 
Eflence,  as  one  only  Element,  wherein  the  four  lye  hidden,  but  when  the  Word 
moved  the  one  Element,  the  hidden  Properties  did  manifeil  themfelves,  as  there 
ai:<  four  Elements. 

CHAP. 


3 So  Myfterium  Magnum,    Parti. 


CHAP.  III.  Hovo  out  of  the  Eternal  Good,  an  Evil  is  come  to  he  5 
the  Orighi^lofthe  D^rk  IVorld, 

\7\7'E-  cannot  fay  that  Eternal  Light  or  Eternal  Darknefs  is  Created  5  for 
V  V  they  are  not  comprehended  in  time,  but  Concomitant  in  their  Ge- 
neration :  But  not  m  the  Word  of  the  Deity,  but  Originate  in  the  dcfire  of  the 
fpeaking  Word.  For  the  free  Lubsh  wherein  is  the  Wifdom,  could  not  have  fen- 
feble  perccivance,  ofitsown  Vertue,  Smell,  Taftc  and  Colours,  if  it  brought  not 
icfe'.f,  into  a  defire  like  a  hunger,  andfo  bring  it  felf,  from  Aby  fs  into  Byfs,  by 
ovcr-fhadowirg  Attradtion :  And  remains  a  Property,  yi^.  a  darknefs.  For 
uhcre  a  Property  is,  there  is  a  fomethirg,  yielding  obfcurity  :  Unlefs  fomething 
elfe,  v;^.  a  Luftre,  fill  it,  and  then  'tis  Light,  yet  remaineth  a  Darknefe  in  the 
Property.  And  this  is  the  Eternal  Original  of  the  Darknefs:  So  that  we  arc  to 
underftand, 

I.  The  free  Lw&e/,  thewifdcm,  which  is  no  Property,  but  is  one  with  God. 

1.  Thedefireofthefrec  Lubet^  which  m  the  hunger  or  coagulation  compre- 
hends the  free  Luhet^  and  maketh  it  felf  out  of  the  free  lubet. 

For  the  defiie  is  the  Fathers  Property.  And  the  free  Lubet ^  the  u  ifdom,  is  the 
Sons  Property  :  Tho' God,  here,  until  the  Manifeftation  through  the  Fire  in  the 
Light,  is  not  called  Father  or  Son,  but  fv:c  down  thus,  to  ihew  to  what  Pcrfon 
in  the  Deity,  Nature,  and  to  what  the  Pcv,  er  in  Nature,  is  to  be  afaibed.  The 
defire  proceeding  from  the  wiilof  the  Abyfs,  is  the  firft  fortn,  and  it  is  the  ¥m. 
The  free  Lubet  is  God  who  govcmcth  the  Bmt,  the  Centre  of  Nature :  And  both 
together,  are  the  Eternal  Word,  and  in  the  dcfire  arc  the  feven  Properties  of 
Nature. 

The  profound  diftind  Difcourfe  of  them,  taketh  up  the  remainder  of  this 
Chapter,  and  the  fourth,  fifth  and  fixth  CHAPTERS. 

CHAP.  VII.  Of  the  Holy  Trinity  and  Divine  EJfence. 

TH5  Eternal  and  Temporal  Nature,  efpecially  confifls  in  the  dark  world,  in 
the  four  frft  Forrrs  3  Afrringcnt ,  Bitter ,  Anguifh  and  Fire :  But  the 
Powers  in  all  are  underftood  in  the  Light,  or  Love-defire,  or  Love- fire. 
1.  For  the  tirft  ground  is  the  one. 
z.  The  free  Lj.-ce^%  v;^.  the  Wifdom. 

§.  The  Love  delirc,  wherein  the  free  Lttfref  exacuateth  it  felf,  through  Nature 
into  a  Kingdom  of  Joy. 

4-  The  Oyly  Spirit,  wherein  the  Lwiframafleth  it  felf  in  the  Mceknels  and  co- 
amaffeth  the  Luft^re,  the  Power  whereof  is  the  true  holy  Tincture. 

y.  The  watry  Spirit,  begotten  by  the  devoration  of  the  Fire,  -ui^.  its  death:. 
Which  alfo  ic  muft  have  again  for  its  Life^;  elfe  neither  Fire  nor  Light  could  fub.- 
fift,  fo  there  is  an  Eternal  giving  and  receiving. 
(*)  cb.  4,  f.  The  (i)  8  th  Chapter  of  the  Creation  and  Dominion  of  Angels  j  and  the  (b) 
(b)chi}'><s'c>  ^thChapter  of  the  Fall  of  L«afer  j  and  the  (c)  lothof  the  Creation  of  Heaven 
(c)  ch.  18,19.  and  the  outward  W^orld  j  and  the  (^)  i  ith  of  the  Myftery  of  the  Creation.  Are 
id)cb.  15,20.  all  clearly,  deeply  and  largely  treated  of  in  the  ./{«m«j  \iz.  Aurora. 

CHAP. 


Myjlerhm  Magnum.    Part  I.  381 


CHkV.yill,  Of  tht  Six  Days  Work, 

I.  'T^  Hough  there  is  no  Night  in  the  Deep  above  the  Moon,  yet  in  the  length 
Ji_  of  fix  Days  and  Nigr.rs  was  all  Creired,  which  hath  this  fubtle  acute 
meaning,  vi^.  fix  of  the  Properties  of  Nature  only,  beicrg  to  the  a<5t{ve  Domi- 
nion, to  good  andewl :  Iheieventh  is  the  Eflcnce,  Houfe,  Body  or  Reft,  where- 
in allfhe  other  work. 

2.  The  Planetick  Orb  f' whichistheFigureofthefixProperticsofthc  Spiritual 
World)  bdongech  tothe  pur.Hnm  oi  Sol.  But  Saturn  Aoxh  not  proceed  from 
the  Sun. 

3.  The  Firft  Day.    with  the  Word  when  God  faid  let  there  be  Light,  the  holy      (  i.) 
Power  which  was  amafTed  in  the  wrath,  {vi^.  the  confulion  caufed  hy  Lucifer) 
moved  it  felf  and  became  Light,  by  which  the  Devils  ftrength  whollv  withdrew, 

and  the  Light,  vii-  that  of  Nature  was  wholly  ufelers  to  him,  and  the  Darknefs 
being  fevered  remained  in  the  wraths  Property  both  in  the  Esrth  and  the  whole 
Deep. 

4.  Of  the  Second  Dzj.    As  the  Moon  ruleth  the  firR  Hour,  fo  is  this  the  moll:      (  x.  ) 
External  or  Inferiour  Heaven  next  the  Earth,  and  the  Laboratory  of  the  other  fix 
Properties.    See  more  of  the  Second  Day  in  the   20th  Chapter  of  the  Aurora, 

p.  1J4. 

5-,  Ofthe  Third  pay  of  the  Creation.    Af^xfj  rules  the  firft  Hour  on  tuefday,  on      f^  ) 
this  third  Day,  God  moved  the  third  Property  of  Nature,  vi\.  the  Sulphurous,  in 
which  the  Saltilhand  Mercurial  were  alfo  mutually  unfolded  and  feverized  ;  by 
the  Sa'.mtral  flagrat,  from  the  poylbnfui  Miirs  3  for  they  felt  the  Light,  and  be- 
came hungry  till  they  were  coagulated. 

£f.  In  which  Joy,  arofe,  unto  puUulation  and  growth,  or  vegetation  ;  for  when 
the  Light  fpringeth  up  in  the  water  fource.  Mars  fpringeth  up  for  great  Joy  in 
the  Sulphur^  lb  came  Grafs  and  Trees:  The  Inward  Nature  made  \z  felf  External, 
and  yet  remained  alJb  Internal.  Yet  therewith  did  the  Properties  of  the  dark 
world  preis  m  aUb,  whence  came  poyfonous  Roots  and  Weeds. 


CHAP.  XII L  Ofthe  Creation  ofthe  Fourth  Day. 

I.  "V  4  Ercuriut  hath  the  firft  Hour,  giving  a  fenfitive  feeling  Life.    In  the  third 
IvJL  is  only  an  infenfitive  Lite,  but  now  in  the  Fire  is  a  painful,  and  in  the 
Oleous  a  m.eek  j:)Yful  Life. 

2.  This  Light  of  Nature  hath  a  Fiery,  Airy,  Oily,  and  Watry  Property,  yet  no 
lotcUeelive  Life,  but  only  Properties  to  Life. 

3.  The  Intelleftual  Life,  is  the  fpirated  word  from  the  free  r.H^'ff,  whence  comes 
a  Sulphur  Salnitri,  that  is,  a  Magical  Aftrum,  in  manner  of  Mans  Mind  5  which 
hath  thence  its  real  Original. 

4.  The  whole  Am-um,  is  a  breathed  Voice  or  Tone  of  the  Powers:  An  Eccho 
out  of  Gods  Love  and  Anger,  the  Dark  and  Light  World:  Out  of  this  have  the 
four  Elements  their  Original,  and  they  fpeak  torth  a  Corporeal  EfTcnce,  and  the 
Scars  breathe  a  Spiritual,  both  which  rule  m  the  vifible  World,  as  Soul  and  Body. 

<;.  And  from  the  four  Aftrums  is  procreated  the  Soul  of  the  outward  World, 
as  an  enduring  great  Mmd  or  Myftery. 

6.   And 


3^  Myflertum  Magnum,    Part  I. 

g.  And  in  this  Office  hath  God  raifed  up  a  King,  or  as  a  God  of  Nature  the  Sun, 
with  the  other  fix  Planets,  his  Counlellors  or  Afliftants.  Firft  the  Nature-God, 
the  Sun,  leceiveth  its  Luftre  from  the  Tinfture  of  the  inward  Fire  and  Light- world. 
Next  l^enur  givechBody  to  all  the  feven  Metals. 


C6.) 


C  H  A  p.  XIV.  Of  the  Creation  of  the  Fifth  Day. 

t.  TUpiter  rules  the  firft  Hour  of  that  day.  The  fuperior  Aftrum  aftuated  the 
(  S')  ►*  ^^^^  Aftrums  in  the  four  Elements  (  all  from  the  motion  of  the  holy  Eter- 
nal fpeaking  Word  )  into  Forms,  accordmg  to  the  Properties  of  the  Aflrum  in 
the  Spiritual  Body  :  And  thence  were  Creatures  in  the  Aftrum  of  every  of  the 
four  Elements  produced  ;  Birds,  in  the  Aftrumof  the  Air,  Fifties,  in  that  of  the 
Water,  Beafts,  in  that  of  the  Earth,  and  Spirits,  inthe  AftrumoftheFire. 

i.  The  two  Sexes  the  Male  and  its  Female  arife  one  from  the  Tindure  of  tbe 
Fire,  the  other  of  the  Water,  as  of  Fire  and  Light. 


CHAP.  XV.  Of  the  Sixth  Days  Work  of  the  Creation. 

Vide  Chapter!  I.  of  the /rf«r  or  tf,  p.  254. 

CHAP.  XVI'  Of  the  difference  of  the  Heavenly  and  Earthy  Man* 

I,  ■np'HE  Imageof  God  Created  unto  Eternal  Life  in  Paradife,  cannot  be  the 
\  grofs  Property  of  Earthy  Beftial  FlclTi ;  for  the  Properties  of  the  inward 
holy  B>iy  and  outward,  were  in  Adam  ccmpos'd  in  equal  Harmony,  and  gave 
upthcir  defires  to  the  Soulin  which  the  Divine  Light  ftione  as  in  the  holy  Hea- 
ven 3  The  Properties  were  all  Tindur  d  u  1; 'i  che  fweec  Love  delight.  For  the  in- 
ward holy  Man,  ofihe  pure  Element,  penetrated  and  fwallowed  up  the  outward, 
as  Light  doth  Darknefs,  which  when  ex:ir!guii'hed  the  darknefs  is  manifclled, 

2.  But  the  Earthy  Beftial  and  Corruptible  Body,  made  fo  by  the  Luft  of  Adam^ 
is  not  the  Min  ;  for  what  the  Soul  is  in  the  Spirit,  the  lame  is  the  true  Humane 
Body  in  rhe  EfTence  :  As  the  Souls  Manfion,  and  as  Iron  is  made  Luftrous  when 
through  heated  in  the  Fire.  Neither  Heat,  Cold,  Sicknefs,  tsr'c-  could  annoy 
him,  his  Body  was  2"  Gold  that  eniureth  the  Fire,  or  as  a  Tincture  penetrating 
all  things,  aad  gives  way  to  nothing  :  So,  neither  was  Man  fubjed  to  Sny  thing 
but  his  God  alone    who  dwelt  i•^  him. 

":?,  Noraiehere  twoburoQconly  Man,  intheLikenefs  of  God.  See  more  of 
this  in  the  ii-  Chap,  of  the  Aurora,,  in  the  lothChap.  of  the  Three  Principles,  and 
thatofthelncar.iacion,  and  that  of  Predefiination,  Chap.  5. 

4.  Of  the  Creation  of  the  fevcnth  Day.  God  Created  all  things  in  fix  Days  out 
/  ^  1  of  the  feven  Properties,  and  brought  them  all  into  the  (eventh  as  into  ore  Body, 
which  is  a  Myflery  of  all  the  other,  whcn:e  they  came,  and  in  which  thev  work 
as  a  S;:-iiitin  a  Body.  The  feveath  Prcpert/  ftandeth  flill,  as  a  lenflefs  Life  ;  but 
the  feventh  and  the  firft  Properties  mutually  belong  to  one  another  as  one  Pro- 
perty. 

CHAP. 


Myflerium  Magnum,    Part  I.  jg^ 


CHAP.  XVII.    OfParadife. 

I.  'T'H  E  Garden  o^Eden  was  a  place  on  Earth  where  Man  was  tempted  j  but 
X  Paradife  was  the  Seventh  Days  Property,  the  Eifentiahty  of  the  feccnd 
Principle,  which  penetrated  the  four  Elements,  as  Eternity  doth  Time,  as  the  Sun 
the  Fruit :  as  the  Day  Iwallows  up  the  Nrght,  or  as  the  Fire  illuflrateth  the  heated 
Iron.  Yet  was  no  more  apprehended  by  the  outward  Elements  ('though  then  in 
their  bcft  Purity)  than  the  Terreftrial  doth  the  CeleftiaL  The  Internal  was  to 
rule  over  the  External  3  the  Heaven,  was  the  Husband  to  the  Earth,  before  the 
Curfe. 

2.  And  whereas  Mofes  (kftinguifheth  the  Tree  of  Knowledge  of  Good  and  Evil, 
from  the  Tree  of  Life. 

3.  By  the  Tree  of  Knowledge  of  Good  and  Evil,  is  underltood, 

(r.)  The  Holy  Power  of  God  in  the  Tree  :  which  was  the  Middlemoft  Kingdom." 
(2.)  Paradife,  theOutermoft,  through  which  the  Middlemoft  penetrated,  and 
manifcfted  it  felf  :  This  was  the  Knowledge  of  the  Good,  which  yldam  lliould  as 
little  have  known  ( in  its  Original )  as  the  Evil  5  for  he  (hould  have  kept  a  Child- 
like Mind  refign'd  to  God. 

(3 .)  •  The  Dark  World,  which  alfo  was  manifeft  in  the  Vanity,  as  now  the  Ett- 
thy  EfTence  of  the  outward  Worlds  Frait. 

4.  Bccaufe  Adim  (hould  have  eaten  with  the  inward  Heavenly  Mouth  ,  not 
with  the  outward  Earthy  Defire,  he  had  fuch  Fruit  growing  for  him ,  which  the 
inward  Mouth  could  cn)oy.  The  outward  Mouth  did  alfo  cat  itj  but  not  into  the 
Worms  Carcafs. 

S-  The  Celeftial  fwallowed  up  the  Terreftrial;  and  changed  it  again  into  that, 
whence  it  proceeded  5  for  now  was  Adam  in  God's  Power  Kingdom ,  with  both 
Tindurcs  before  his  Eve  :  and  the  Divine  World  was  Predominant ,  fo,  that  the 
tiaree  Principles ftood  in  equal  Harmony  and  Will,  with  plcafingTaft,  ravifhing 
Melody,  fweeteft  Odours,  fmiiing,  meek, friendly  Afpeft,  of  higheft  Love-defire. 

6.  But,  as  LMCifer  elevated  himfelf,  into  the  firft  Principle,  totally  extinguilhing 
the  Light ;  fo  .-.dxm,  lulled  into  the  outward  or  Vanity  hanging  to  the  third  Prin- 
ciple: But  left  his  Light,  Ibould  be  totally  extind  alfo,  and  drawn  into  the 
firft  Principle ,  and  become  a  Devil ,  God  well  knowing  the  Devil  would  tempt 
him. 

7.  The  High  and  Holy  Name  Jefus ,  with  deepeft  Love  interpofed ,  and  gave 
himfelf  to  regenerate  this  Hierarchy,  and  Purge  it,  through  the  Fire,  with  higheft 
Love,  to  overcome  the  Wrath,  and  change  it  again  into  Divine  Joy ;  the  Holy 
Heaven.  And  this  is  what  St.  Paul  faith,  Man  v^as  EUStei  jnCkrifi^elus,  before  the 
Foundation  of  the  IVorld. 

8.  Is  it  asked,  fVhy  didGodfufferjhU  PUntto  grow  ?  It  is  anfwcred,  Adams  ear- 
neft  Defire  became  a  Hunger,  and  caufed  that  the  Fiat  drew  out  fuch  a  Plant.  For 
Adam  was  then  a  potent  Spark  of  God's  Might  and  Omnipotence.  For  now,  that 
he  hath  broke  himfelf  off  from  the  Univcrfal  Being,  arii  become  fubjeft  to  Vanity, 
if  Faith  as  a  Grain  of  Muftard-  feed  can  remove  Mountains,-tvhat-  could  he  not  then 
do,  who  was  fubjeft  to  nothing  but  God  ? 

9.  And  the  Tree  of  Good  and  Evil  ^^eing  thus  diftingui{hed,the  Tree  of  Life  is  alfo 
manifeft,  to  be  one  Tree  with  the  other ,  but  only  in  the  Holy  Divine  Principle: 
v/'t  In  the  fccond,  indue  remperaturc  with  the  firft  and  third. 

C  c  c  CHAP. 


^84  Myfierium  Magnum.    Part  L 


CHAP.  XVIII.    of  the  Paradi/fcalLife^  State  or  Domimon ,  how  it 
jhould  have  been  if  Adam  had  not  fallen^  Scc 


H 


AD  God  created  Adam,  to  theearthv,  corruptible,  naked,  fick,  toylfom 
_  _  Lifr,  he  ha '  not  brought  him  into  Faradifc. 

2.  If  God  ha^  willed  hinthe  beftial  Copulation ,  he  would  firfl:  have  created 
both  Sexes,  as  he  did  other  earthy  Creatures. 

3.  But  c'/ery  Creature  brings  its  Cloathing from  its  Dam,  Man  only  cometh  in 
deeoeft  Poverty,  the  mcft  forlorn  and  Ihifclefs,  with  the  Worms  Carcafs,  and  be- 
ftial  Members  for  Propagation  ;  whereof  the  poor  Soul  is  alwavs  afliamed.  . 

^.  But  Adam,  was  a  Man  and  Woman,  yet  neither,  diftmd;  but  a  Virgin  full  of 
Modefty,  Chaftityapj  P-iritf.  Such  was  he  befo;  e  his  Eve,  as  (hall  arife  and  Eter- 
nally polTefs  Paiadilc,  ^  Virgin,  and  as  the  Angels. 

r.  Two  fixt  and  ftcdtaft  EflTences  were  in  Adtm ;  A  Spiritual- Body  from  the  in- 
ward Heaven,  which  was  God's  Temple :  and  the  outward  Heaven,  a  Limui  ex- 
traded  out  of  the  good  part  of  the  Earth,  which  was  cne  Manfion  of  the  inward^ 
and  at  the  Laft  Judgment  (hall  be  fever'd  from  the  Curfeand  Corruption.  Thefe 
two  were  efpoufed  into  one,  wherein  was  the  moft  Holy  Tindlure  of  Fire  and 
Light:  and  had  ardent  Love  to  each  other;  the  inward  lovea  the  outward,  as 
its  Manife  Nation  and  Senfation :  and  the  outward  loved  the  inward,  as  its  fwecc 
Spoufe  and  Joy. 

6.  And  the  Magical  Power  of  Frnpregnation,  ftood  in  the  fiery  Love-Defire. 
No  Winter,  Sleep,  Sicknefs,  nor  need  of  the  Sun  had  he,  before  his  Evt :  only  he 

flood  in  the  Temptation,  Forty  days  in  Paradife, 

thefoUmlng  Inflmces  m  Asfo  many  Figures    Y'^^^l^  !l^^  ^.^  ^«"1  ^^^f  ^^  had  confirmed 

to  point  at  the  time  Aiizm  flood  in  the    him  to  Eternity.    He  was  drawn  of  all  the  three 

Proba  Principles,  and  though  they  did  Equiponderate, 

Efau  lived  Forty  years,  then  took  tm  Evil    TV^^'I^^^TI  ^'^^V'^'  I"  t'%?^^'}  )^^7*''^ 
jf^^yg^  /  /      >  -v  bufie  m  the  firft  Principle,  which  Adim  defired  not 

Ifrael  Forty  years  in  the  JVildernefs.  '«>  P^^J*'  ^^  J^"^^'"  ^^^  ^<^j;%  •,     j  ^     j     u 

Forty  days  fearchir^  the  Land  o/Canaan:      ,  7-  ButhisLuft  was  to  tafle  Evil  and  Good,  then 

Mofes  For\y  days  7n  the  Mount.  ^  ^^"^  V^^f  ^^r'.'  5°"'"''"^'  w^Z  K' ""  ^u '»  ?^' 

GoUahVF..,..,.C..«.^^^^^^ 

Elias  Fafled  Forty  days.  ^^^\^Z  Imagefell  into  a  fwound,  and  hisclear, 

Chrifi  Forty  daystemfted.  P!!^^'  r^'%^\f  ^>^  ^t\uV''  ^'"l"'^'  ^5  '^^ 

AndForty  hours  in  the  Grave.  m  ^'^  n""^ '*"'  ^'""'^  ^^''J  u'  T'  ^n  ?"A"? 

And  Forty  days  after  his  RefurreSHon,  ^^f  *^^J  F'T^T  u'f^^  '  then  God  faid,  7. 

^     ^    '  '  is  not  good  tbit  he  Jhould  be  alone^  1  tfijll  mal^e  a  help 

meet  for  him. 


CHAP.  XIX.    Of  the  Building  of  the  Woman  ,  and  how  Man  was 
Ordained  to  the  outward  Natural  Life* 

!•  'T^HE  Woman  was  taken  out  of  Adam's  EfTcnce,  in  Body  and  Soul:  The 
X    Rib  betokencth  Mans  difr.)lution  5  in  the  p'ace  of  it,  cntrcd  Ufgirus's 
Spear,  when  Chrift  was  Crucified,  co  Impure  and  Heal  the  breach  with  Heaven- 
ly 


Myfierium  Magnum,     Part  I.  58 j 

]y  Blood  :  His  fleep  was  the  real  Type  of  Chrifts  reft  in  the  Grave,  his  breaking 
©rbruifingwasof  the  breaking  or  bruifingChrifts  Body  on  the  Crofs,  from  the 
fixth  hour  to  the  ninth  ;  fo  long  was  the  ¥iat  in  Adcrnis  fleep,  feparating  the  Wo- 
man, in  which  fpace,  the  Female  Pcrfon  was  compleatly  finiftied,  fo  long  Chrilf 
ftood  as  in  yf  i^m's  thirft,  and  then  faid,  Icisfinillied,  that  is,  had  redeemed  the 
Virgin  Image,  from  the  divided  Sex  ot  Male  and  Female. 

2.  Eve  was  the  right  Magical  Child,  as  to  the  right  Life  then  manifefted  ;  which 
after  difappearcd :  So,  that  after  the  eating  the  Apple,  God  faid  the  Seed  of  the 
Woman  {hall,  <s'c  Her  difappearcd  Heavenly  Matrix,  (hould  like  the  dry  Rod  of 
Aaron  Bud  again,  tho'  now  the  Holy  part  was  thut  up. 

3.  The  Woman  had  the  fifth  Property  of  the  Eternal  Nature,  the  Centre  of 
die  Angeical  World,  the  Sons  Property,  and  was  Adam's  deareft  Rofe  Garden, 
and  the  Man  kept  in  his  Limbus,  the  Divine  Fire-world,  the  Fathers  Property. 
She  received  from  Adurns  Flelh  and  Bones,  only  the  Rib  and  the  half  crofs  in  the 
Head  i  but  now,  was  the  Bcihal  Worms  Carcafs,  Bowels  and  Members  for  Pro- 
pagation, Mans  {hame  hung  on  them.  Nor  was  there  any  ftrange,  alien  thing,  rer.  26, 
from  without  them  that  formed  his  Eve,  as  was  in  the  Creating  Adim  and  all  r^r.  28c 
other  Creatures  j  but  only  their  own  very  propriate,  the  verbum  fiat  in  them  j 

for  God  hath  left  in  all  Creatures  a  power  to  their  own  Multiplication  aad 
Making. 


CHAP.  XX.  Of  the  Lamentable  and  Miferahle  Fall  and  CorrnptioH 
of  Man, 

I.  T  7"\  THEN  Adam  faw  Eve,  the  fiery  Tindure  of  his  Soul,  imprefled  his 
V  V  defire  into  her  Tinftureof  Light,  and  tho'  they  were  both  yet  in 
the  Garden  of  E^en  and  in  Paradife,  -/^^jot's  defire  had  impnnted  it  felf,  into  the 
Magical  Image,  as  a  Mother  doth  on  a  Child  in  her  Womb  j  therefore  the  Woman 
had  Earthy  Luft,  fo  foon  :  As  to  this  day,  moft  of  that  Sex,  coming  to  any  years, 
felfiih  Will  or  Luft  is  predominant,  appearing  in  glittering  Pride,  contrary  to  Vir- 
gin Modefty,  Chaftity  and  Humility. 

2.  The  Devil  then  in  the  Serpent,  laid  himfelf  on  the  Tree  of  Temptation  3  for 
the  Serpent  was  more  fubtle  than  all  the  Beafts  of  the  Field ;  becaufe  Lucifer,  fall- 
ing from  his  Divine  Hierarchy,  and  infcdling  the  Eflcnceof  the  expredcd  word  in 
theFw*,  according  to  the  dark  Worlds  Property,  his  defire  drew  the  thorny  fub- 
tilty  out  of  the  Centre  of  Nature,  which  as  to  one  part  was  the  Serpents  Ens. 

3.  Tho  alfoin  the  '^erpent,  is  found  (by  the  wife)  excellent  Art  a^d  Ver- 
tuci  for  the  Devils  Poyfon  being  taken  out,  there  is  Divine  Power,  in  a  fitry  hun- 
ger in  him:  As  is  alfo  in  the  Earth,  where  may  be  found  the  Arcanum  of  the 
World. 

4.  The'^evilb"  the  Serpent  infinuatedto  Eve,  as  if  God  had  with- held  C^me 
greatthingfr  m:hem,  and  that  if  (he  wonld  eat,  iTie  ftiould  as  God,  kno  v  good 
and  evil,  which  was  true :  For  the  Eflfences  of  that  Tree  were  Dilcordant,  but 
laid  not.  that  Heat  and  Cold,  Sicknefs  and  D-ath  would  force  into  her.  But  that 
by  the  Serpen's  eating  thereof,  he  had  atcaire  \  fo  great  prudence. 

f.  Eve  liked  well  to  be  a  Goddefs,  and  f  fell  from  the  Divine  Harmony,  from 
ths  refignation  in  God,  and  united  with  the  Devils  Defire. 

6.  ThentheH'^ly  Spirit  departed,  and  the  Heavenly  Limus  in  the  Flefli  difap- 
pearcd or  died:  As  the  extinguiftiing  a  Candle  which  enlightened  a  dark  Room. 

7.  While  Man  ftoodrefigncd  in  God,  all  the  Properties  were  in  Harmony,  e- 

C  cc  2  qua] 


38^  Myflerium  Magnum,    Part  I. 

qual  weight  and  meafure,  as  time  is  ia  Eternity,  or  in  God.  But  when  Mans 
own  will  began  effeftually  to  work,  the  whole  Mai^ical  Ajirum  wrought  alio,  con- 
trariety and  enmity  m  the  outward  Ajirum^  and  four  Elements. 

8.  The  Properties  of  all  good  and  evil  Beafts,  did  awake  and  become  domineer- 
ing in  him;  yea,  of  a  Fox,  Bear,  Wolf,  Lion,  Dog  Bull,  Cock,  Cat  ,  Horfe, 
Toad  and  Serpent.  Alfo,  that  >i/fr«»2  which  is  moft  predominant  at  the  time  of 
Conception,  hath  its  defire  in  the  Sttd  j  and  alfo  Figures  the  outward  Perfon,  and 
the  poor  Soul  becomes  Married  to  fuch  a  Beail,  unlels  a  Man  be  Born  anew,  for- 
fake  this  Beftial  Property,  and  corneas  a  Child  into  the  Kingdom  of  God  pointed 
at  by  Circumcifionand  Baptifm. 

9. -How  great  was  that  Horror  and  AnguiOi  now  in  Man?  When  in  AiTonifli- 
ment  they  crept  behind  the  Tree^  in  the  Garden  from  the  dread  of  Gods  awakened 
Anger,  making  their  Love- fire  tremble;  on  Knowledge  of  their  new- gotten  Be- 
ftiai  Properties  ••  Even  fo  did  the  Limus  of  the  Earth,  whence  Adims  outward 
EfTcnce  was  extraded,  tremble  and  {hake  when  the  Lord  Jefu«  on  the  Crofs, 
with  his  great  Love,  in  his  Heavenly  Blood,  did  overcome  Gods  Anger  j  which 
waseffedaally  working  in  it. 

CHAP.  XXI.  Of  the  Impreffion^  and  Original  of  the  BeJ^ial  Many 
and  beginning  of  Sicknefs  and  Mortality, 

i;  npHAT  only  which  ftands  in  the  Temperature,  hath  no  DeHroyer,  but  fub- 
J^.  fiffeth  Eternally  ;  for  oppolite  Effences,  weaken  and  deftroy  each  othe». 
Yet,  if  the  captive  EiTenceofthe  Heavenly  Property,  may  be  redeemed  from  the 
curfeatid  wrath  of  Nature,  it  comes  into  the  Temperature,  and  awakens  the 
Heavenly  Worlds  Eflcncc,  in  a  living,Body  ( if  fuch  there  be  m  that  Body  )  and 
cxpelleth  evil. 

2.  Sogreatafway,  the  outward  Beaftly  Man  hath  over  the  hidden,  inward, 
heavenly  Man,  that  it  holds  it,  as  Gold  fliut  up  in  the  grofs  Oar,  unable  to  (hew 
it  felf,  but  lyes  as  dead  ;  it  muft  therefore  be  Born  anew,  and  fed  with  the  fe- 
cond  Principle,  or  remain  ever  uncapable,  of  the  Kingdom  of  God.  It  muft 
re- obtain  Divine  EfTence,  and  die  to  the  Beail; ;  and  Regeneration  to  its  firll  Eflatc . 
is  brought  to  pal's  in  Chrift. 

3.  The  Scope  of  this  Author  is, 

f  I.)  To  fearchout  the  Image  of  God. 

I.  How  it  was  Created. 

^.  How  Corrupted. 

3.  How  it  fliall  be  reftored, 

(2.)  What  isthe  New  birth  out  of  Chrift. 

1.  What  is  the  Inward  and  Immortal  Man. 

2.  What  the  Outward  and  Mortal.    That,  bdng  known  how  it  was  corrupted, 
it  may  come  again  into  its  firft:  Eftate. 


CHAP.  XXII.    Of  the  Original  of  AUiul  Sin,  &C. 

I.  T?Very  word  of  Man  proceeds  from  an  Eternal  Etij-,  either  of  Love  or  Anger. 

JL-j  a  word  conceived  becomethfubftance  when 'tis  founded,  and  then  muft 

have  a  place  of  Reft,  cither  in  its  like  in  another,  or  it  will  return  to  its  Mother; 

the  Fountain  or  Mind  whence  it  is.  i .  Doth 


Myflerium  Ma^um.    Part  I.  387 

2.  Doth  a  wicked  Man  Curfe  ?  Ecchoaword  ofLoveagainft  Hm;  let  not  his 
Curfe  enter,  infeft  and  take  Root,  but  will  return  and  heap  Coals  of  Fire  on  the 
Rcviler  ;  for  the  enkindled  Spirit  layeth  hold  of  the  Inventers  very  outward  Body. 

3.  Sin,  atfirft,  and  ever  fmce,  is  Bom  of  a  ftrange  Enj  ;  when  the  will,  leav- 
ing the  pure  fimplicity  in  which  it  vt'as  Created,  entrcth  into  the  Serpents  Craft 
and  Poifon.  But  tho'  the  will  to  good,  may  have  evil  adhere  to  it,  yet,  if  it  hath 
not  confented  to  the  evilj  butrejedsit,  that  the  finful  defire  cannot  come  into 
Eflence,  that  good  will  hath  not  hereby  wrought  evil,  but  the  holy  Word  judg- 
eth  the  falfe. 

4.  The  Serpents  E«J-,  wasa  Virgin  of  Heavenly  Beauty,  hut  Lucifer  introduced 
thereinto  the  dark  Worlds  Property ;  yet  hath  the  Serpent  ( according  to  the 
right  of  Eternity  )  both  Tiniftures.  The  Pearl  is  in  it,  but  hidden  j  becaufeof  the 
Worlds  falfe  Magick,  that  the  holy  Virgin  Ens  might  not  be  introduced  into  an 
ungodly  Serpentine  one.    It  were  good  the  Artift  knew  this. 

f.  The  Children  of  God  arc  the  Temple  of  the  Holy  Ghort  who  dwellcth  in 
them  5  without  this,  there  is  no  true  knowing  or  will,  but  ftrife  by  the  Craft  of 
the  Serpent  about  confu fed  verbal  wranglings,  as  did  the  Jews  carry  Mo/ej- words 
in  their  Mouths,  but  mixed  them  with  the  crafty  Serpents  Enx,  andfo  itmuft  be 
ftill,  that  the  word  in  Gods  Children  may  be  ftirr'd  and  whetted,  and  the  Truth 
ftruggle  to  the  Light.  Therefore  muft  the  Body  die,  it  cannot  Inherit  the  King- 
dom. 

See  more  of  the  Original  of  Sin  in  this  Book  of  Extradsof  >^aror4,  and  in  the 
fixth  Chapter  ofthe  Book  of  Predeftination.  And  mentioned  alfo  in  the  lythof 
the  Forty  Queftions. 


CHAP.  XXIII.  How  God  recalled  Adam  and  his  Eve,  and  ordained 
the  Saviour  .<' 

r.  \  Fter  Ada.m  ard  Eve  had  eaten  of  the  Tree  of  Knowledge  of  Good  and  Evilj 
r\,  fcemg  their  grofs  beftial  flelh,  hard  bones,  and  defarmed  Worms  carkais, 
fhewed  it  felf  m  their  tender  delicate  body,  their  fiiame  drove  them  behind  the 
Trees  5  for  God's  rebuke  awaked  tn  them,  as  it  had  done  in  Lucifer  ;  and  they,  as 
revolted  Rebels,  were  in  great  fhame,  before  God,  and  all  the  holy  Angels  ;  and 
fcorn'd  by  the  Devils-  Into  this  ftiame  and  fcorn  dtd  Chrift  enter,  which  caus'd 
the  bloody  fwcat,  his  being  contemned,  crowned  with  Thorns,  his  mixt  draught 
of  Gail  and  Vinegar ;  this  made  the  Earth  tremble. 

2.  They  dreaded  now  the  Lord's  voice,  for  the  Turbo,  of  the  Dark  World 
awakened  its  fad  knel!.  In  the  cool  of  the  day,  that  is,  wl^n  AiAwis  Eternal  day[ 
in  the  Temptraturc.  was  awakened  into  cold  and  heat. 

3.  But  in  the  Lofd's  voice,  was  the  holy  Light-  world,Chri(!  the  fecond  Principle : 
who  in  deepeft  Lo\'e  efpoufed  it  felf  again,  to  the  dilappeared  heavenly  Em  : 
And  the  holv  Word,  re-cntring  into  the  vital  Light,  did  reincorporate  it  felf  in 
the  Woman's  ^ctA,  which  in  time  did  move  its  mi  in  Marys  feed,  quickening  the 
difappcar'd  heavenly  Virginity,  by  introducing  the  holy  living  Ens. 

4.  This  ingrafted  Word,  was  infpoken  into  Eves  Matrix,  as  a  limit  of  a  certain 
Covenant,  which  was  all  along  propagated  m  Eves  feed,  from  Man  to  Man,  in 
the  heavenly  part,  as  a  glimmering  incentive  of  the  Divine  holy  Lights  fire,  until 
the  awakening  of  it  in  Muryy  where  the  Covenant  was  fulfilled,  by  the  mcft  holy 
name  Jerus,  r.gnificd  by  the  holy  Eire,  in  the  Jcwiih  SaaificeSj  kept  from  pro- 
phaneftrangeFiie.     '  2.  This 


388  Myftmum  MaQ2uml    Parti. 

f .  This  bruifed  or  brake  the  Serpents  head ;  that  is, did  infufejinfpire,  recal,  in- 
heft  the  right  Virgin  Purity  with  the  precious  holy  name  Jelus,  who  introduced 
the  living  heavenly  £»j  into  the  difappearcd  captiv'd  finj,  and  mortified  the  Ser- 
pents delire  in  flelh  and  blood. 

6.  For  the  Child  of  the  Man  and  Woman  is  a  "Baftard,  nor  (hall  inherit ;  but  the 
chaft  Virgins  Child,  born  out  of  the  death  of  the  brutal  and  beftial  Man  and  Wo- 
man, with  both  Tin.5tures  of  peculiar  Love  :  Heis  the  Heir  who  dieth  not,  and 
attheRefurred:ion,  ihall  take  on  it  the  pare  Limm  of  the  Earth,  vi^.  the  third 
Principle  as  a  Garment. 


CHAP.   XXIV.    TheCaufeoftheCurfe,  andoftheBodyofSick^efs. 

!•  'T^HE  Curfe  was,  that  the  holy  Element,  Tin<flure  or  E«j,  which  had  budded 
1  and  bare  fruit  through  the  Earth,  holding  captive  the  Property  of  the 
four  Elements,  hid  withdrew,  Tcept  it  felf  fecret,  and  became  a  mvftery  to  Man 
in  his  awakened  vanitv  3  ^vho  remai.ie  1,  with  a  half  Serpentine  defire  of  Earthy 
Hunger  3  half  dead,  i^et  veen  Time  and  Eternity,  chain'd  till  he  (hould  return  to 
tarth  we  ice  he  was  (as  to  one  part)  ex:railed5  andbefown  into  the  Eirth  ; 
but,  as  a  fixt  Metal  is  not  deftroyed,  but  the  Artift  brings  thence  excellent  Gold  j 
ib  the  fixt  part  of  the  Human  Body,  waits  only  for  the  Divine  Artift  to  raileitj 
which  becaufe  it  muft  be  tryed  by  Fire,  fuch  as  the  Ens  is,  fuch  fliall  be  the  en- 
kindled Fire. 

2.  All  wicked  ^^erpentine  works,  (ha'.l,  as  <^uick  filver,  evaporate.  But  if  Man's 
Human  Soul,  hath  imprefTed  into  the  mortal  part  of  the  Limus  of  t'  e  Earth  by 
Divine  Defire  and  Faith,  a  Divine  Ens,  itlieth,  as  precious  Gold  {kut  up  in  Lead 
or  Drofs,  as  a  glimmering  Incentivej  waiting  till  the  great  Artift  releafe  it,  to  burn 
and  iliine- 

3.  Our  gracious  God,  not  only  gave  his  holy  living  Word,  for  cure  of  all.whofe 
minds  (^cafting  away  abominations  j  immsrfe  themfelves  thereinto  3  but  knowing, 
Man  would  not  ftand,  caus'd  all  Medicinal  Herbs ,  for  hunger  and  health ,  to 
grow  for  him.     Thus  Man  hath  his  Cure,  the  Devil  hath  not. 

4.  God  created  Man  naked  3  what  ever  is  in  the  World  is  his ,  but  it  is  com- 
mon 3  but  the  hunger  for  Propriety,  Power  and  Domination  is  of  the  Serpent. 

S-Therefore  muft  we  become  as  little  Children,and  fo  rule  over  the  bedial  Man  : 
So  great  is  the  Enmity  God  hath  put  between  the  two  feeds  in  Man  3  who  now  is 
according  to  the  outwardMan,a  Bcaft,&  according  to  the  inward,an  Angel  or  Devil. 


CHAP.   XXV.  How  God  drove  Adam  out  of  Faradife,  and  laid  the 
Cherub  before  the  Garden, 

v.  1 8.    I .  T    Ucifers  Fall,  tainted  the  timtu  of  the  Earth,  before  it  was  brought 
i  ,  y  into  companion.    Aixm's  outward  Body  was  taken  out  of  the 
Limju  of  the  Earth :   Him  God  fet  to  be  judge,  by  his  Word  j  ha  zing  the  Judicial 
Sword, againft the  Devil's  e..kmdled  wickednefs,  (v.  17) 

2.  Alio,  God  feeing  Ai<tms  firft  Body  fliould  fall  to  ruine,  brought  him  and 
Eve  into  Paradife,  that  afterward  they  and  their  Childreii,  might,  by  Regenera- 
tion re-enter  thither,  in  the  Spirit  of  Chnft,  through  the  Fire>-word. 

3.  When  Man  diethj  iftheSoulbe  captivated  in  God  s  Anger,  and  be  not  a 
Virgin  Child,  it  cannot  pafs  the  Swgrd,  v.  f .  4.  This 


Myflerkm  Magnum,    Part  I.  38^ 


4.  This  Sword  is  alfo  in  Man  j  the  Virgin- bud  forceth  through  in  the  anxiety 
of  true  Repentance ;  Then  rifech  the  Morning  Star,  in  the  occlulc  or  fliut  up  Gate 
of  the  true  Womans  feed,  v.  1 5. 

f.  Yet  at  death  if  the  Soul  hath  taken  in  much  of  the  Serpents  craft  or  luft,  it 
ftands  under  God's  Anger,  till  the  Confump:ion  of  the  introduced  vanity,  which 
to  many,  IS  Purgatory  enough. 

6.  For,  the  F.re-Soul  muft  bs  as  pure,  as  the  clear  refined  Gold,  to  be  the  Huf- 
band  of  the  Noble  Virgin  Sopbu^  the  Lights  Tiniflurej  to  fpeak  which  needs  an 
Angels  T  -ingue. 

7.  Bcfo'Ct'^eFoundationof  the  World,  God chofe  this  L/wM/,  out  of  which  he 
would  Tiake  Man  in  Chrifl:  Jefus.  For,  the  Ens  thereof,  had  fomewhat  of  falfe 
luft,  by  realbn  of  the  Devils  introduced  defire  j  therefore  a  time  of  the  Judgment 
of  Sevcration,  was  then  founded,  and  a  new  LimvA  out  of  the  tainted  one 


CH/\P.  XXVI.   Of  the  Tropagation  of  Man  in  this  World^  and  of 
Cain  the  Mnrtherer  of  his  Brother- 


T 


HIS  Chapter  treating  copioufly  of  Free  Will  and  Predellination,  the  Extraft 
of  it  is  forborn,  andit'sreferr'd  to  theExtrafls  of  the  Book  of  Election. 


CHAP.   XXVII.    Of  ^h^Ys  and  CaiTls  Sacrifices, 

r..  *Tr*HE  ^ouls  Free-will  (  originating  from  the  Abyfs)  is  thin  or  fubtile,  and 
JL  maftamafsor  conceive  it  felf  into  fomething,  wherein  to  work.  As 
Gods  Free-will,  conceived  or  mafled  it  felf  with  the  inward  Spiritual  World, 
and  works  through  it  and  that  Worlds  Free-will,  amaffed  the  outward  World,  and 
works  through  it. 

2.  And  becaufe  that  which  the  Soul  had  amafled,  was  diftempered  with  Sin, 
facrificing  came.  Intheinkindling  whereof,  by  Magical  and  Love- tire,  not  or- 
dinary Fire,  the  Free-will  of  the  Soul,  and  of  the  Heavenly  part  of  the  Body,  did 
immafs  into  a  fubf^ance :  A^  a  Figure  of  the  New-birth  in  Chrift,  and  by  con- 
(bming  the  Beftial  Man,  did  prefs  in  before  the  Holinefs  of  God.  For  here  the 
Lubetof  God  did  meet  the  Infpired  Free-will  of  the  Heavenly  Humanity.  Here 
is  the  finful  Man  confumed  by  Gods  Anger-fire,  and  cutoff  by  the  flaming  Firer 
Sword  of  the  Cherub,  and  the  Serpents  Head  bruifed. 

3.  The  Souls  Free-will  which  was  Infpired  wholly  pure  into  Man,  is  in  the  Co- 
venant in  Jefus  attoned,  and  again  Tindured  by  Gods  Love- fire ,  as  Brafs  or 
Iron  is  tinged  and  changed  to  Gold.  For  the  Earthy  part,  wherein  lay  the  '-ur  e, 
being  confumed,  the  Eflence  became  Spiritual :  Even  fo  the  Soul  bv  Sorrow  aod 
Repentance  introduceth  it  felf  into  a  Divine  defire,  which  is  called  Faith. 

4.  Alfo  the  words  of  the  Prayer  of  Abelznd  Jfrsel  Secame  am-ifled  into  an  In- 
corruptible Eflence.  And  this  defire  of  Faith  or  Eflence,  in  the  Spirit  of  Chrift,  in 
all  Gods  Children,  is  that,  whereby  thev  bring  to  nought  the  works  of  the  Devil. 

5.  ButC4/n's  Ottering  is  the  Type  of  Verbal,  Titular  Chriftendom:  Who  relye 
only  on  the  Offering ;  and  teach,  that  Chrifts  Teftameacs  abfolvc  from  Sin,  tho' 
themfelves  remain  Impenitent,  Domineering  Murthercrs. 

CHAP. 


3pb  Myjlerkm  Magnum.    Part  I. 


CHAP.  XXVIII.  O/CainV  Murthering  hi^  Brother  Abel. 

I.  '-r^HE  caufe  of  that  was  (  as  ftiUic  is  )  a  ftrife,  about  Religion.  The  Devil 
X  envied  Man,  who  was  to  fucceed  in  the  Throne,  whence  he  was  become 
Apoftate.  But  the  Death  of  AbeCs  outward  Bod^,  is  a  Figure,  that  the  Beftial  Man 
muftbe  devoured,  that  out  of  Dsath  may  fpring  forth  Eternal  Life,  till  then, 
muft  be  maintain  d  a  refolute  Conflid.  And  Jhel  as  to  the  Heavenly  part  is  a 
Figure  of  Chrif^. 

z.  And  Cain  m  the  Wrath,  is  a  Figure  of  the  Enmity  and  Darknefs  in  the  Eter- 
nal Nature,  bit  outwardly  a  Figure  of  the  Pharifees,  who  Crucified  the  Lord: 
And  of  all  Periccutor-s  to  the  end  of  the  World. 


CHAP.  XXIX.  Bovo  the  Adamical  Tree  hath  put  forth  it  felf  in^ 
to  Branches  and  PHllalation. 

I.  'T^H  E  feventeen  firft  verfes  is  a  profound  Traf?t  ^ow  from  Adsm^  8cc. 
X     fprung  evtl  and  good,  ver.  18    C^fn  in  the  Language  of  Nature  lignifieth 
a  Source  out  of  the  Centre  of  the  fiery  D^fire  and  Self- will,  out  of  the  fiery  might 
of  the  Soul,  vi^.  out  of  ehe  firft  Principle. 

2.  Habel  in  the  Language  of  Nature  fignifieth  an  out-breathed  Angel,  vi^.  from 
the  fecond  Principle,  and  as  a  Type  of  Chnft  went  out  Childlefs,  for  Chrtft  was 
to  generate  a  new  Humane  Tree. 

3.  Therefore  was  it,that  Adam  generated  5'et^,which  in  the  Language  of  Nature, 
fignif)  mg  a  forth-  running  or  leap,  where  the  Love- will  rifeth  out  of  the  Fire- will, 
k-rom  him  went  the  Line  of  the  Covenant. 

4=  CiinhQgitHinocfi,  and  Built  a  City  which  he  called  alfoH^Moci^,  fignifyingan 
outward  felfith  Dominion.  HAnock,  begat  Ini,  lignifving  a  Potentate  or  Tyrant. 
Iradbegzt  Mehujjel,  fignifyinganaflummgof  the  outward  and  inward  Centre  of 
Nature,  an  Earthy  God,  that  would  poiTels  Riches  and  Domination  s  out  of  this 
Name  came  Bxbel.  Mahujiel  begat  MethufaeL,  fignifying  that  mine  is  the  Divine 
Mi^ht.  I  am  the  Ordnance  of  God,  which  indeed  was  true,  but  only  according 
to  the  firft  'Vinciple.  M'eihulael  begat  Lamschy  fignifying  the  fending  of  the  An- 
gel over  the  flefhiy  Life. 

5.  Limech  took  two  Wives,  vi^,-  a  Twofold  EfTence  and  Will.  Ada  fignifying 
that  fain  would  b-honeft,  and  ZiUa  fignifying  flefhiy  Jov  and  Pleafure.  Ada 
bare  fibaL  a  plain  Man,  of  him  were  fuch  as  kept  Cattle  ;  but  the  other  was  ^ubai 
fignifying  Temporal  Joy,  w/^.  the  Harp  and  Organ.  ZiUa  bare  Tubal  Cain,  it 
hath  an  excellent  underftandmg ;  fiievving  how  the  Sulphurous  Mercurial  Wheel, 
opens  it  felf  inthe  Generation  of  Metals  j  and  hisSifters  Name  was  Maema  ;  here 
Ijeth  the  precious  Pearl,  a  Heavenly  Property,  a  Virgin  of  Purity  ;  by  the  dy- 
ing of  the  outward  Man,  Haema  becomes  manifeft.  And  Lamech  faid,  I  have 
flain  a  Man  to  my  If'^oinrd^  and  a  young  Man  to  my  Hurt.  The  Man  was  Abel^  the 
young  Man  was  Chrift. 

6.  (>ifn  was  to  be  Avenged  fevenfold,  if  any  of  the  evil  Spirits  fhouldkill  him, 
vengeance  fliould  be  on  fuch  Spirit,  by  all  the  feven  Properties  of  the  dark  World  ; 
and  the  mark  God  fet  on  him,  was  the  mark  of  the  Covenant.  But  L^wef^was 
the  feventh  from /44i«j  anifpake  Prophetically,  of  what  Ihould  befal  his  Pofte- 

rity 


Nyflerium  Magnum,    Part  If.  jpi 

lity ;  vi^.  fliould  lofe  the  unity,  and  fail  into  the  feventy  Languages ;  fo  that  the 
ten  Forms  o<""F: re,  l"houIdopen  themlelves  in  every  of  the  feven  Properties  of 
Nature,  is  feventy,  and  thereto  belong  the  feven  unchangeable  Forms  of  the 
Eternal  Nature  is  levcnty  feven. 


CHAP.  XXX.  OftU  Line  of  the  Coienanf, 

j.-'T"'  HE  Covenant,  was  to  the  Lire  of  Set  h  as  to  the  outward,  that  they  (hould 
X     be  Preachers  of  it :  But  it  was  as  well  to  the  Lir.eoi  Cuin   m  the  Spiricj 
even  as  Sin  paifed  on  the  Line  of  yef/^  as  on  others-  for  the  Covenant  was  made 
to  j4iam,  and  to  the  Virgin  Image  thereby  to  be  re;loreJ. 

2.  The  evil  Beaft  ot  the  Godkls  Form,  God  Predcl^inafed  to  Condemnation, 
bat  the  Covenant  is  in  the  Life,  whofe  Free  will  foevcr  refigneth  to  it,  in  every 
fuchChrift  rifeth,  and  the  Grange  Beaft  dieth. 

3.  5"? rib  fignificth  in  the  Language  ofHitureiL  forth-breathing  Spring  out  of  the 
Lite  through  the  firft  Centre  of  the  Soul.  5'et/;  begat  Enos,  which  fignifies  a  Di- 
vine Lubet,  The  fifth  was  I(.en<««  fignif\  ing  a  forth- going  re- conceived  Luhet  or 
delire  of  Divine  Contemplation-  The  fixth  was  Mibulded  fignifymg  an  Angeli- 
cal Form  of  an  Angelical  Kingdom. 

4.  The  feventh  was  ^;jre.'<  fignifyinga  Priefl  or  Prince  of  the  Spiritual  Kingdorti, 
9Slriti  wasof  the  worldly  Dominion.  The  Office  of  .^^rei is  Twofold,  outward- 
ly'tis  3/o/(?/,  and  inwardly  Chnft,  zsLtmech  had  two  Wives.  And  ^xrei  begat 
Enoch  fignifying  the  cut  breathed  Breath  of  the  Divine  Good  Pleafure.  The  feven 
Generations  have  thefe  Figures. 

f.  (i.)  Adsms  purity  before  the  Fall,  and  Ahdzowhom  the  Fall  hung,  and 
his  being  Murthered  point  out  Chrift,  who  fliould  bring  us  through  Death  into 
the  pure  Life. 

(i.)  Sethis  time  continued  to  the  Deluge. 

(3.)  Enw  time  goes  under  i'fjfes  znd  till  jibrahim. 

(4.  j  CanitAn's  time  goes  under  Seth  and  Enos,  and  until  Chrift  in  the  Fleili, 

Cf.)  Mahalaleel  goes  during  Chrift  in  the  Flefh,  and  the  time  of  the  Apoftles  of 
thrift. 

((?,)  ^arrd  began  after  the  death  of  the  Apoftles,  and  ruled  inwardly  in  Chrills 
Children,  and  outwardly  the  Cherub  with  the  Sword  bare  rule  This  fixth  time 
is  known  and  yet  hidden,  and  pafled  under  Antichril^  as  in  a  iMyftery. 

6.  True  Chriftians  wage  no  War  ;  for  they  having  broken  the  Sword  of  the  ^  ^ 
Cherub  are  dead,  andrifen  with  Chrift,  and  live  not  to  External  Might,  his  King-  ^  "'''  '^^'^ 
dom  not  being  of  this  World.    This  fixth  time  continues  till  Tranflated  Enoch  ap- 
pears in  Spirit,  and  Elias  Sword  comes,  then  falls  the  ontwzvd  fared  Babel. 

7.  And  God  will  reftore  the  Spirits  of  the  Letters. 


CHAP.  XXXI.  Of  Enoch's  WonderfHlLi>7e, 

1.  "C  NochhcgAtMethufaUhoftht  higheft  Age  fignifying  a  forth  proceeding  Voice. 

jCy  MethiijxlahhegiZ  Lumuh  zs  the  Lamech in  Cain's  Line  had  two  Wives  or 
Wills,  fo  this  hegaz  Noxh  fignifying  the  end  and  the  beginning. 

^■  Noah  had  three  Branches,  Sem  fignifying  an  out- breathing  Divine  Lubec* 
Ham  fignifying  a  ftrong  breathing  out  of  the  CentFe  of  Nature.    §^l;€t  fignifying 

D  d  d  ?.n 


jgt  Myfterimn  Magnum.    Part  I. 

an  Appendix  ofSem,  vi^.  a  Natural  Wonder.  Sem  is  a  Type  of  the  Light  World, 
^if/;e/  of  the  Fire  World,  Hdmzn  Image  of  the  Out  birth. 

I.  ^.  I.  3-  The  Sons  of  God  looked  on  the  Daughters  of  Men,  <^c.  vi\.  thofe  in  whom 

Gcds  Spirit  manifefted  it  fe'.f  looked  according  to  the  Lufk  of  che  Fiefh.  And 
Giants,  vi^.Tyrums  were  Born,  vix-  Men  whole  Pride  would  receive  no  rebuke. 

■y-  U  ^'  Therefore  came  the  De't?|)?,  ard  arter  the  three  Families  were  fever'd.  *  It  repent- 
ed God  that  he  had  msde  Man,  and  grieved  him,  is'c.  vi\-  according  to  the 
Creation  of  the  formed  Word,  not  the  Eternal  fpeaking  Word. 


CHAP.  XXXII.  Of  the  Covenant  of  God  mth  Noah. 

I.  'TT'Hat  Him  uasadm^tted,  ftiewcth  an  open  Gate  to  all  Men ;  and  that  the 
X     Eieftion  paifcth,  when  the  Souls  Free-will  gocth  out  of  good  into  evil. 

(  I.)  The  My  fiery  of  the  three  Sons  of  Nojiii'  j 

(  2.  J  The  three  Stones  of  the  Ark  s 

( I')  The  three  Men  that  appeared  to  Abrahmrt  ; 

(4  j  Elpecially  Chnft,  Afo/ejand  E//^at  iheTransfigijration,  denote  the  Tri- 
nity and  three  Principjes-  The  fevenpair  of  clean  Bcalls,  fhew  the  fevcn  Pro- 
perties of  the  Natural  Life  ;  of  the  unclean,  but  one  pair,  rcprefents  only,  the 
Property  of  the  Dark  World. 

2.  Ihe  Rairingjuft  Forty  days,  points  at -<4i4OTJ  time  of  ?roi4,  in  which  hein- 
tjoduced  the  r*r^:?. 

3.  Gods  Promifingrefpite  120  years,  and  bringing  the  Deluge  in  100,  points 
out,  that  God  will  (horten  time,  m  the  Conclufion  of  all  Beings-  The  Ark  being 
refled,  a;  the  end  of  Forty  davs,  Noxh  knds  out  a  Raven,  fignifying  the  Earthy 
Man,  which  flew  to  and  fro,  but  return'd  not  to  'he  Ark. 

4  After  feven  days,  he  fenc  forth  a  Dove  fignifying  the  Children  of  God,  who 
findirg  no  reft  in  this  World,  return  to  the  Ark-  After  feven  days  more,  he  fcnc 
forth  a  fecond  Dove,  who  return'd  in  the  Evening  with  an  Olive  Leaf,  tf  e  Uniti- 
on.  After  otlicr  feven  days,  he  let  fly  the  third  Dove,  which  denotes  Antichrift, 
flying  out  of  the  Ark,  bat  wilino  more  forfake  the  World,  to  return  to  the  Ark. 


CHAP.  XXXIII.  Of  the  he  ginning  of  the  fecond  Monarchy  5  and 
of  the  CovtnamofGodwith  Noah,  &c. 

i.T  Flave  fet  my  Bow  in  the  Clouds,  (^c-  The  Rainbow,  is  a  Token  of  Gods  Co-' 
1  venant,  a  reprefentation  to  Man  of  all  t  e  three  Principles,  out  of  vvhichhe 
was  Created,  x'\-  the  red  and  dark  bro-vn,  betoken  the  fit  ft  Principle,  vi^,  the 
dark,  Fire- world,  the  Kingdom  of  Gods  Anger.  The  u  hire  and  yellow  (hew  the 
fecond  Princip'e,  the  Majeltick  Colour,  the  holy  World,  Gods  Love.  The  green 
and  blue,  is  the  third  Principles  Colour,  the  blue  fr'^'m  the  C'uos.^  the  green  from 
the  Salt  peter,  where  in  tlie  flagrat,  the  Sulphur  and  Mercury  do  fever,  and  pro- 
duce various  Colours,  which  betoken  the  inward  V»'orlds  hidden  in  the  four 
Elemeiits. 

2-  The  Rainbow  a Ifo,  betokens  Chriil:  the  Judge,  who  fhall  then  appear  in  all 
the  three  Principles,  zi^  inthefinlor  fieiv,  into  which  the r«r&.i  m  a'l  Beings 
fliall  be  fwailow  ed  up.    inthciecord.  cr  that  cf  the  Light  to  dePcr-d  all  his  in 
Love  acd  Meeknefs,  ficm  the  Flames  cf  Fire.    In  the  third  or  Kir^dom  of  Na- 
ture, 


Myfterium  Magnum,    Part  11.  593 

ture,  in  his  AfTumed  Humanity  J  all  the  formed  Word,  (hall  bs  manifeil  before 
him  according  to  go6d  and  evil. 

3.  Alfo  the  Rainbow,  is  a  reflex  contra- glance  of  the  Sun,  and  in  it  the  Chaos 
^or  hidden  World  )  out  of  which  the  four  Elements,  with  the  hidden  Humanity 
flicw  s  it  felf.  And  if  the  Sun  be  in  a  good  Afpedt,  it  may  with  the  Aftrum,  pro- 
duce a  wonderful  Birth  both  in  Anmiaisand  Vegetables.  For  there  the  Chaosdoth 
open  it  felf,  which  SJtum  hungrily  attrafts.-  The  Sun  enkindles  Mars,  and  fo 
makes  Mercury  quick  and  adive  5  which  Siturn  amaflcth,  andtheFwf  of  the  out- 
ward World  becomes  a  flying  Life.  And  Saturv  may  take  the  diftiliing  Dew  into 
it  felf,  which  after  falls  on  the  Water,  and  by  fome  Fiflics  being  eaten  up,  may 
coagulate  in  them,  and  become  precious  Pearls-  For  tkc  Paradifical  Property, 
doth  open  it  felf,  all  along  m  the  C^^oj,  ifitbenot  hindered  by  evil  malignant 
Afpc6ts.  For  the  Ctaox  is  the  Root  of  Nature,  and  yieldeth  it  felf  nothing  but  a 
food  Property,  but  by  an  evil  Conftcllation,  may  be  changed  into  evil  i  as  a 
good  Man,  may  by  evil  Company. 


21,12. 


CHAP.  XXXIV.  How  Noah  Cnrfed  Ham,  and  the  Myfteries 
concerning  the  three  SoNSy  &C. 

i.  'Vl  Ojh's  Drunkennefs,  (lieweth,  how  Adam  by  Lufling  after  this  Worlds  Pro-  C7f».  o.  2'& 
^^   perty,  was  overcome  therewith  j  and  introduced   the  Beftial  Tufts  ;        '   '     * 
fiandiuginnakedncfsandlliame,  then  did  the  Monfter  of  fa'.fe  Lufts  (whereof 
UamwdS  th^  Figure)  mockthepie:ious  Image,  by  introducing  the  fl-.'ame. 

2.  S9m  did  Tvp;fiethe  fair  Image  of  God  n  the  Light,  the  Sons  Property,  who 
ilood  m  the  Covenant,    ^-iphet,  did  Ty  pi  fie  the  Soul    the  Fathers  Property. 

3.  The  Garment  to  cover  the  fhame,  is  the  new  Heavenly  Virgin  Humanity, 
in  the  Covenant,  the  precious  5'cpWj,  whichfhould  open  it  felf  out  of  the  A  ge- 
lical  World.  This  Garment,  5'e'M  alone  did  not  lay  over  the  fhamci  but  ^apbet^ 
the  poor.Soul,  mufl  help,  by  relignation- 

4.  They  went  backward,  by  Repentance;  for  if  Chriftmuft  lay  the  Garment 
to  cover  us    the  Soul  muft  not  diipute,  but  refign  its  will  and  go  back. 

y.  HimmuR  be  a  Servant  of  Servants  ;  the  mocking  Spirit  muft  never  rule,  but 
always  be  kept  under.  Of  Ham  came  the  Beaftly  Sodomites,  and  Brutifti  Ca- 
naanites,  whom  fripjua  de^roy'd. 

6.  J-apUt,  were  the  Gentiles,  who  walked  according  to  the  Light  of  Nature 
which  is  Tenant  to  the  Light  of  Grace,for  fo  they  lived  in  Sen's  Tents. 

7.  Thus  yvis  the  Tree  of  the  feconct  Monarchy,  in  the  fame  three  Properties  as 
the  firft  was. 


The  Second  Pare 


CHAP.  XXXV.  Horn  the  Humane  Tree  by  the  Children  of  Noah 
hath /pre ad  it  felf  y  &C. 

!•  nr*HE  long  Lives  before  the  Flood  were  bccaufe  the  Divine  Powers  of  th« 
JL    formed  Word  were  tkcn  undivided :  But  when  ihe  Language  of  Nature 

D  d  d  2  W3S 


3P4  Myflerium  Magnum;    Part  IL 

was  divided  at  Bxhsl^  the  ftstn  of  Nature  was  faint  and  enfeebled.  Seventy  fc ven 
is  the  whole  number  of  the  Divine  Manifeftation,  fevcnty  two  are  B&bd^  the  five 
are  hoiy. 

2.  The  Sons  of^J/)/;fr  are  recorded  to  be  fevcn.  fap^et  noreth  the  firft  Prin- 
ciple, out  of  uhich  nleth  Nature,  v/!^.  T  he  fir  ft  feven  k'ropercies  of  Nature,  and 
the  feven  free  \rts. 

5.  After  which,  from  two  of  ^^/j^ff^  Sons  are  named  feveri  to  fpring  3  whofe 
Names  fignifie  the  Kingdom  of  Humane  Rule,  Inthefourrecnthaiethe  Prophe- 
tical and  Apocalyptical  Number,  and  in  them  lye  couched  the  Angelical  will ;  for 
in  the  wife  Heathen  the  inward  holy  Kingdom  beheld  it  felf,  they  law  by  the  Light 
of  Nature  the  reftitution  of  all  thmgs,  and  they  fhail  when  the  corenngis  taken 
offdwellinrhe  Tentsof5"<fw. 

4.  Hdm  had  Ctijh,  and  of  him  came  A^/wj'oi  the  Hunter-  ?.'anwas  fallen  under 
the  wrath  in  Nature,  and  the  wild  Nature,  mud  be  awed  by  a  more  mighty  Hun- 
ter than  it  felf,  and  be  caught,  torn  and  deftroyed ;  But  'cis  lamentabie,  that 
tame  Beafis  which  are  none  of  his  Game,  fhould  be  devoured  :  But  they  alfo 
are  outwardly  but  Beads  before  God,  and  have  the  Hunters  hide  on  them. 
Hims  Children  and  Grand  Children  are  numbrcd  twenty  nine,  himfc.f  makes  thir- 
ty, for  Him  fold  the  Righteous  One  for  thn  t>  pieces.  And  m  the  thirtieth  yeas 
Chnft  feparateJ  himfelf  co  his  Office. 

5-.  5"^ w  is  faid  to  be  the  Father  of  all  the  Children  of  Eierj  which  Eber^  was 
C?f>f,  iQ'  24-  the  third  degree  afier  Sem,  but  the  mark  of  the  Covenant  was  that  chiefly  intend- 
ed. Eberhz&x.v;oSon%PelegzT\^focitxn,  in  thefe  two  were  the  Seed  of  Aixni 
,  and  Chri ft  divided,  as  after  in  Ifxtic  and  lj)>mael,  ^acob  and  Ejxu.    ^oditun  had 

fourteen  Names,  hinting  the  Humane  Kingdom. 

6.  f'e/f^  had  but  one,  which  he  begat  at  thirty  years  of  Age.  The  one  pointing 
at  Chrift  the  only  Son   the  thirty  at  the  number  of  thirty  years,  at  which  Age 

€h.  1 1,  v.  I  !•  Chrift  manifefted  himfelf  in  his  Office.    And  the  Spirit  nameta  five  that  came  out 

ofSems  Loins,  and  faith  he  begat  more,  but  nameth  them  not,  pointing  at  the 

fiye  head  Speeches,  from  the  hig^h  Name  of  God     The  Sprits  of  the  Letters,  in 

the  Alphabet  are  from  the  one  Spirit,  in  the  Language  of  Nature-     The  Vowels, 

the  holy  Name  J  E  O  V  A  into  which  the  Ancient  Wifemen,  skilful  in  this 

Tongue,  put  in  (H)  which  was  done  with  great  underftandingj  for  by  that  the 

Divine  Lufcet  doth  breathe  forth  it  felf.    All  five  fold  themfclves  up  into  three; 

A,  O,  V }  Father ,  Son,  Holy  Ghoft,  The  Triangle  fignifying  the  three  Pro- 

*  T6.T/'«-        Parties  5  the  V  the  Spirit,  in  the  H.    The  other  Letters  in  the  Alphabet  without 

yoeiJ^Tv/.     ^^  Vowels,    come  of  the  word  *  Tetragrammaton,  or  of  four  Letters     The- 

'*•    *^    ""     twenty  four  Lettei-s  by  the  Builders  otBibel  were  taken  feverally  after  all  the  three 

Principles  '■  |  to  make  up  the  feventy  two  Languages. 


CHAP.  XXXVI.   OfViZM,  afjd  the  Myflery  of  the  Speeches  fprunl 
thence^  and  the  Recovery  therefrom. 

I.  TV  yl  0[es  faith,  Nimroi  (Grandfon  of  fhm)  began  his  Kingdom  at  Bibel^  not 

J_VJ.  that  W<z»2's  Children  only  did  thus,  hmSems  &u6^aphets,  joynedasona 

People,  to  build  a  Tower,  to  get  up  to  God  by,  and  make  them  a  great  Name. 

2.  This  Tower,  is  the  Type  of  the  fallen  felfilTiMan,  having  loft  the  right  un- 

derftandingofGod,  elevated  its  own  fancy.    And  now  the  Spirit  of  the  mental 

Tongue  of  the  five  Vowels :  the  Language  of  Nature  fby  which  Adm  gave  Names, 

being 


Myflerium  Magnum.     Part  II.  5^5' 

being  departed  :  they  conceived  tiie  fenfual,  dhided,  confufcd  Tongues,  whereof, 
as  alio,  of  the  c^ark  World,  this  Tower  was  a  Kigure  i  where  is  underftood  the 
Bcaft,  the  Aniin;i],  Ham-like  Man  j  and  the  Whore  the  Self  will,  revolted  from 
God,  by  which  the  }X>or  Captive  Soul  lies  bound  under  Vanity,  till  the  corner 
ftone  fthc  R  ck  of  offence)  bruiie  the  divided  lenfual  Tongues. 

3.  AH  Rabbles  of  all  Nations,  who  run,  devoid  of  Gods  Spirit. are  Builders  here, 

and  though tr.ey  a'i  deflroy  ejchother,}etarecf  o.ie  Spirit,  and  *  worlbip  Affto^m,  '^  Dj.n.  i:. 
the  God  of  Forces. 

4.  Now,  to  become  one  again,  muft  the  divifion  be  kill'd  ,  hy  giving  up  the 
Will  into  the  ontfEHOVAH  or  "JESUS,  and  know  only  what  God  willeth  to 

knoi-v  in  us.  The  Spirit  of  the  fi/e  Vowels,  and  the  one  is  in  us  *  the  Letter  killeth,  *  i  Cor.  5. 6, 
the  Spirit  giveth  life.  Like  as  the  Diviac  Sun  woikcth  in  and  through  us  as  i:  p'.ea- 
fethhim,  fomuft  nediftafe  our  Virtue  and  Will,  wirh  all  Simplicity  and  Turicy. 
*  For,  the  living  Word  is  therefore  become  Man,  that  the  litei  al  Image  might  die,  *  v.  65. 
and  the  firrt  Man  be  regenerated  in  Chrift's  S  Jirir,who,once  Born,thcn  the  Image- 
Teachers  rather  hinder,  than  help  3  by  fetting  up  their  imagination  into  the  Temple 
of  Chrift. 

f.  Bib^i  muft  fall,not  be  pieced  ?nd  patcht ;  for  io.,  the  Whore  is  only  trimmed, 
not  made  a  Virg;  i,  for  fhe  is  jadged,  the  Z:al  of  the  Lord  doth  it. 

6.  The  spirit  of  the  Lord,  forms  into  the  Word  of  the  Mouth  Truth,  Faith, 
Love,  Patience,  6" <-■•  of  the. 'Serpent »,  come  Lies,  ftingmgEnvy,  Pride,  Covetouf- 
nefs,  eiTf-  by  which  let  every  Man  prove  himielf.  For  fpeech  and  underftanding 
come  not  from  the  Stars  and  Elements,  for  then  other  Creatures  could  alfo  fpeak, 
but  from  the  formed  Word  of  God,  it  is  the  Name  of  God,  which  Man  muft  not 
abufc,  on  pain  of  Eternal  PuniHiments. 

7.  This  incorporated  Word,Man  hath,  out  of  all  the  three  Principies,with  Power 
to  form  a  Subftance,  out  of  which  Principle  he  will  j  and  therefore  muft  follow  at 
laft,  a  reaping  in  of  every  thing,  into  its  own  receptacle. 


CHAP.  XXXVII.    Ofth  Line  of  Abraham ,  and  of  the  Hea^ 
thenijh  Gods, 

1.  TTROM  Soib  ('exclufivej  to  v^^ri»i  (inclufive)  are  Ten  Names,  in  the  Line  of 
l7  the  Covenant  i  r/^-  Stm,  ArphJxid,Sjliih,  Eber^  Pel^^,  Re<u,  Siru^;  N-ihor, 
Tenh,  Abram.  in  whom  is  undcrftood,  the  ten  Forms  of  Fire :  the  feven  firft  of 
which  are  formed  in  the  feven  Forms  of  Nature.  The  8th  is  the  Fire  of  the  Eter- 
nal Nature  which  at  the  end  ihall  purge  the  Floor  :  the  Ninth  is  the  heavenly 
Tindureof  the  Fire  and  Light,  and  the  Tenth  is  the  Love- fire,  vi^.  The  Holy  Tri- 
nity in  the  Majefty. 

z.  Out  of  the  ten  Properties  of  the  Names  in  the  Line  of  the  Covenant  the 
Oracle,the  Divine  Voice  was  manifeft  in  Abriha,fn  \  and  therefore  he  muft  go  from 
his  own  Kindred,  hefhould  not  fee  God  in  his  own  Country  {vt^)  not  in  the 
Earthy  Man.  He  fliould  have  a  great  Name  (vi^.)  in  the  Perfon  of  Chrif^  \  for 
Abramhzd  no  Dominion  here,  but  was  a  Stranger :  and  Cnrift  faith  his  Kingdom  is 
not  of  this  World. 

3.  And  whereas  God  bid  >4ir.«OT ,  look  Ea'^  ward.  Weft,  North  and  South,  and 
all  that  Land  fliould  be  his^  and  his  Seeds  for  ever :  tis  ftiU  fo,  Abrahxm.  and  his 
Seed  have  it,  in  the  Eternal,  not  in  the  External  Kingdom,  m  the  Holy  Paradifical 
Principle  (though  the  Turk  hath  it  in  the  four  Elements)  in  the  Holy  Spiritual 
part  fliall  Eternally  hold  it,  when  the  Earth  ihall  be  cryftallized  like  aglafty  Sea. 

4*  The: 


^^  Afyflerium  Magnum,     Part  II. 

4.  The  thres  Sons  of  Terd),  were Nj'.'"*,  f/dran and  Abraham, a  Type  of  the  three 
rnnaoies   to  be  opened  in  the  Holy  flaming  line  ef  the  •.-ovenanc 

y.  thz  Oracles  of  che  Hearher.irh  gods,  originate  from  the  inward  dark  Fire- 
World,  and  che  outward  Aftraland  Ekmcn'al  World.  Tacy  knew  the  Stars  and 
Elements  rul'd  the  outward  Life;  whence  they  found  the  ^oal  of  the  World,  like 
a  Horologe  ,  did  iliew  che  rearing  up  and  diflolvm^  of  Nations,  Kingdoms  and 
Men. 

6,  From  this  Soul  the  Horologe  of  Nature,  through  the  fence  of  the  A/irum, 
which  their  Faith  (that  they  powerfully  brought  thcreiito)  did  move  and  ftir 
up,  had  they  Anfwers  from  their  Images  and  Idols:  and  not  wholly  by  che  De- 
vil, as  Men  ignorantly  fay ,  who  themfelves  worlliip  the  Image  God  MAo\i)n 
and  Minmon, 


CHAP.    XXXV  III.    Of  the  Begimingof  the  Heathemjh  War ,  of 
Abraham^  refcnwg  Lot,  ^»^o/Melchifedeck. 

I.  "T^  HE  Gentiles  and  Children  of  Him  at  5'oiow»,when  the  Powers  of  the  formed 
1  Word,  the  Properties  of  Nature,  did  divide  themfelves  into  Enmity  and 
SeliilTiners,  the  Ceatre  of  the  Nature  of  the  Dark  World  domineered  in  Man,  fal- 
len from,  the  Kingdom  of  God's  Love  and  Humility,  unto  the  outward  Stars  and 
Elements,  and  becan-.c  half  Devil  and  half  Beafl,  would  be  great,  deftroy  b)  War 
and  poflcis:  though  they  rad  the  whole  Earth  before  them-  But  Pride,  Cove- 
toufnefs,  Envy  and  -^nger  are  che  Rootsot  War  in  which  the  Devil  and  all  wicked 
Crearuies  live. 

2.  But  Cod,  as  far  as  he  is  called  God,  ^'/^•  according  to  the  fecond  Principle, 
defirethnociing  Deftrudlive  .•  but  according  to  the  firft,  is  a  Zealous  God,  a  con- 
iumingFire^  fo  that  when  Nations  kindle  that  wrath,  God  did  bid  Ifntl  fmite 
them  ;  elfe  the  Fire  of  his  Anger  would  have  kindled  it  felf  in  chcm  ,  and  made 
them  as  at  Sodom. 

3.  Gcds  Anger  was  fet  on  Fire  in  ^ijwr,  ar.d  paffed  on  all  Men,  andthegrofs 
beflial  Property^  the  t-erpents  Ens  and  enkinded  Anger  ,  was  m  Abrxbim  and  his 
Childrens  own  Property,  as  in  the  Children  ot  Hxm  ,  except  the  Line  of  Chnff 
which  was  in  God's  Power,  ar.d  flood  in  them,  as  Heaven  doth  in  this  Woi-W* 
alfo  in  Hell,  or  as  the  Day  doth  m  the  Night,  yet  not  confounded.  So  in  the  an- 
gers Property,  Abra^^iyn  and  his  Family  fmote  the  Heathen,  and  rcfcued  Let,  fo  al- 
fo have  the  Children  of  the  Saints  waged  War. 

4.  But  fuch  who  would  be  cali'd  Chnftians,  do  wage  War  not  as  Chriflians,  baC 
as  Heathens ;  for  the  Chriftian  is  dead  with  Chirift,co  Wrath  and  the  four  Elements, 
and  new  born  in  Chrifi's  Spirit  of  Love  and  Patience,  he  is  not  of  this  World, 
liveth  not  to  himfelf,  but  to  God,  his  Converfation  ism  Heaven-  Nor  did  Asn- 
ham  defire  ought  he  took,  the  Goods  hereftored  to  the  King  o{Sodo7n- 

5.  Mdchifedeck  the  Royal  Prieft,  was  the  real  figure  ofChrift,  who  blefled  Abn^ 
ham,  left  the  Turbs,  after  hjs  fighting,  ftiould  return  on  him.  To  him,  Abrikam 
gave  Tithes,  (zii )  the  loth  Property  of  the  Human  fiery  Tongue  of  the  SouJ.  And 
the  Pneft  gave  his  Bread,and  Wine,and  BlcfTing  thereinto,f'vz^.^f  o^'e-fire,Tindiure 
of  the  Light,  heavenly  Subftantiality,  that  the  i^oul's  fiery  Tinfture,  might  again 
become  a  compleat  Image  of  God,  with  Male  and  Fenaale  Property,  Heavenly 
Corponety,  by  the  King  oi  Salem,  v/'t*  of  Salvation. 


CHAP. 


Myfterium  Magnum,    Fart  IL  5^7 


CHAP.  XXXIX.    Gcd's  Covenant  with  Abraham,  hk  Faith,  and 
Sacrifice. 

I.    \  Ahrtthafns  Faith,  was  his  receiving  the  Speaking  Word  of  God,  (vix-)  in  the  Qgn.  i  <.  from 
xV  Promife  into  his  Human  E/ij  .•  His  Defire,  vi^.  theaim  of  the  Covenant  ^,  j.  tov.17. 
or  foim;d  Word,  and  both  the'e  were  formed  into  one  Power,  and  real  Spiritual 
Subftance.    For  Faith  is  the  taking  hold  of  God's  Will ,  and  Uniting  it  to  ours. 

2.  The  Offerings  were  of  three  fcrtsof  Beads  ;  a  Heifer,  a  She- Goat,  and  a 
Ram,  each  three  years  old ,  betokens  the  whole  outward  threefold  Man,  of  Salt, 
M-rcury  and  Sulphur  The  dividing  them>  the  twofold  Limus  of  the  Earth,  (vii  ) 
The  grofs  Property  out  of  the  Dark  World  ;  t!ie  other,  the  Limus  out  of  the  Hea- 
venly Worlds  Property,  which  lyes  in  one  Companion  in  the  Earth,  whence  Man 
was  created.  The  Turtle  Dove,  the  poor  Sou!,  capttvated  in  the  hefhal  Property. 
The  young  Pigeon,  the  inward  difappeared  Humarity.  Their  not  being  divided 
fhews,  nothing  lliall  be  taken  from  the  Soul,  nor  from  the  inward  Man  of  the  Hea- 
venly^  Limu^.  The  Fowls  which  Abrx'^an  drove  away,  the  EfTence  of  the  wrathful 
Property  of  God's  Anger  in  ?vlan  ,  which  hungrecr  after  the  Humanity,and  would 
devour  the  fame.  Abnhjmi  deep  Sleep,  the  Death  of  Chrtfl:  The  horror  the 
Wrath  of  God.  The  darknefs-  ci-e  dark  Wor^d  into  which  the  Word  {hould 
enter  and  relign  its  Will.  The  enk'ndled  Fire  paflTng  between  the  pieces,  the  Holy 
Love-fire,  tindturing  all  into  a  pure  Gold.  Tae  servitude  iri  Egypt^  thatChrift  in 
his  Msnbers  (hould  be  onlv  aPilgrm,  and  that  w.?  are  here  in  ttie  Kingdom  of 
the  Heathen,  where  God's  Children  muft  becmbrore.i  in  Servitude  with  them: 
to  which  the  Potent  do  compel  the  Poor,  whereto  he  muR  be  lubjetfl,  elfe  he  rc- 
fi^eth  the  Kingdom  of  Nature  (vix  )  the  formed  Word.  But  if  the  Worldly 
Rulers,  rule  only  according  to  their  Will  and  Lulls,  they  will  findj  that  God  will  - 
Judge  them. 


C  H  A  P.  XL.   Of  Hagar  and  Ifmael. 


For  as  moch  as  Ifmxd 


i.'T'HE  fcope  of  this,  toucheth  that  of  Predcftination. 

and  EpMareerronccufly  taken,  to  be  of  Eternal  k 
know,  that  limel  reprefenteth  the  Father's  Tropertv,  and  Kingdom  of  Nature  in 
Adam:  Ij'.tic,  the  Sons  Property,  and  Kingdom  of  Grace  int. -e  lecond  .^^i^j-Ji. 

I.  Bj.bf I  (indeed  blindly)  teachcth,  that  God  hath  ovdiined  a  certain  Number 
and  Company  to  Darrnation,  ard  the  reft  to  Salvation  5  butiffo.  Nature  muft 
needs  be  limited,  ccnfin'd  ard  detei  mind,  when  to  bring  forth  a  Chud  of  God,  or 
of  vVrath,  aixl  nothing  would  be  m  the  Human  Pro  p-rty  free:  yea,  God  himfelf, 
mufl  confine,  and  fhut  up  his  unchargtablc,  one  Irfinire  Will .  into  a  Bepinring 
and  Limit,  which  opens  a  Gate  to  horrid  Prophanenels  ;  makes  vcid  God's  Holy 
laws  and  Rules  ;  rexiders  neealefs  the  offers  of  Grace,  and  bars  up  the  Door  of 
Repentance 

^-  Yet  the  Holy  Name  of  God  (thus  taken  in  Vain)  is  from  Eternitv  free  and 
oflfcrs  It  felf  v>  al!  poor  dinners.  Thus  the  Angel  met  Hugar ,  and  blefTed  Tfmael 
the  Tin  her  Woirb  .  who  figur'd  the  Runagate  .-Idamtcarfelf  Will ;  for  God  in- 
w.:rdly  calls  all  wicked  Men,  not  only  in  the  Womb,  but  alJ  the  tinae  of  their  lives, 
as  the  Sun  fhines  all  the  Day . 

4.  So 


5p3  Myftermn  Magnum.     Part  IT. 

4.  So  God  calls  the  Turks  and  H;a:hens,  figur'd  by  Cain,  Hm,  ifmael  and  Efau, 
who  are  in  the  Kingdom  ot  Nature,  as  iirrael  in  Hagars  Wcmb ;  they  u  ent  not  to 
Jiadc  but  to  Abmhim,  ncr  ihele  to  C.  hnft's  :  erlon,  but  to  God,  and  he  heareth  them 
in  Chrift.  Thev,  and  paintea  Chriftend'-m,  are  as  the  two  Sons :  one  promis'd  but 
did  it  not,  the  r.ther  laid  he  would  not,  but  went  and  did  it  j  fo  may  they  attain 
— -  the  Adoption,  though  rhe  letter  Chrifaans  grumble  at  the  returning  Prodigal,  who 
is  neverthelcls  embraced  by  the  Father. 


CHAP.  XLI.  Of  the  S-eal  of  the  Covenant  of  CircHmcifion ,  and  of 
Bapt'tfm. 


G 


O  D  ratified  his  Covenant  with  Jhraham  by  the  Seal  Circumcifion ;  (liew- 
_     ing,  what  Em  was  Bkflei;  alio  what  muit,  and  what  (in  Man)  muft  not, 
inherit  ('vi.^J  not  the  grofs  Earthy  Man,  conceived  in  thebeftialLuft  of  Man  and 
Woman. 

2.  That  Copulation,  is  only  born  with^  by  Divine  Patience  and  PermifTion ;  Man 

having  lofi  the  Magical  Birth  of  Paradice,  and  therefore,  was  every  Male  circurii- 

cifed  on  that  Monftrous  Member.    The  beftial  Seed  of  Man  and  Woman,  being  the 

Seed  of  their  own  Will,  lliall  not  pucon  the  Covenant  and  Bleffing,but  he,'''  who 

'^ohn  2.  ir  is  not  Born  of  the  Will  of  Man,  nor  of  the  Flefli,  but  of  xod. 

5.  The  Earthy  Members,  die  in  the  Spiritual  Birth,  through  Chrift's  Death-  Ex- 
ternally 'cis  cut  off,  in  the  Temporal  Death  ;  and  'tis  Buried  in  the  Eternal  Death, 
in  the  Nothing,  and  a  new  Angelrcal  Form  fhall  arife. 

4.  The  Males  were  only  Circumcifed,  for  Adam  had  both  the  Tindures,  and  was 
a  Mafculme  Virgin-  It  was  to  be  on  rhe  eighth  Day  becaufe  fix  Days  are  the  Man 
in  Nature,  the  Seventh  is  the  Day  of  Reil,  which  he  had  brought  into  difquictnefsj 
by  reafon  that  the  fevcnth  Property,  the  Heavenly  Nature  died  in  him,  therefore 
God  gave  him  of  Grace  another  Day  (vix.)  the  Eighth,  which  is  Chrift.  I(mael  was 
the  firft  Man  ('though  a  Mockery  thus  taken  into  Covenant ;  for  Chrift  came,  for 
IfmaeCs  fake  alio,  though  the  Dodrine  of  feme  dam  i  Children  from  the  Womb. 

5.  Baptifm  is  for  both  Sexes,  on  all  Days;  (hewing  the  need  all  have,and  Chrift's 
Univerial offer  of  God's  Mercy :  alfo  pointing  out  Chrift's  Humanity,  who  was  both 
Circumcifed  and  Baptized,  and  the  Firft  born  from  the  Dead.  But  the  Ens  of  Faith, 
by  the  Spirit  was  the  Fire- baptifm,  for  both  Jews  and  >^hriflians. 

CHAP.  XLII.    of  the  three  Men  who  appeared  to  Abraham  in  the 

Plain  of  \A^mVQi&c, 


T 


'HE  three  Men,  fignified  the  Trinity,  in  hrgheft  Humility.  In  the  heat  of 
the  Dayjwhen  the  Humanity  was  enflam'd,withhigheftRage,under  God's 
Gen.  18.  Indignation.  K^^tzvd  to  Ahrtibum  (vi^.)  to  AiamsCciMv^n  in  the  Souls  Tent. 
Abraham  bow'd  himfelf  (vii-J  in  his  Faiths  Ewx.  The  three  Meafures  of  Meal,the 
three  Principles  or  three  Worlds  in  Man  :  and  kneaded,  the  Heavenly  Humanity 
muft  be  mixed  with  ours.  The  tender  Calf,  the  Limus  of  the  Earth,  which  is  as  a 
Eeaft  before  God. 

2.  The  Lord  asked  for  Sarah  ,  he  faid ,  flie  is  in  the  Tent  (vi^-)  covered  with 
earthinefs ;  that  is,  fees  not  who  is  with  me.  Sarah  laughed,  and  tearing  lyed,  the 
Figure  ot  Eve. 

CHAP. 


Myjlerium  Magnum.    Part  IL  5P9 


CHAP.  XLIII.    Of  the  Rnin  of  Sodom  a?jdGomotr  ahy  how  foretold 
to  Abraham. 

!•  /"^OD  faith,  lam  come  down^  to  fee  if  the  Sin  of  Sodom  be  fo  great^  (^t^e  cryof  Qgn.  i8. 

VjT  it,  which  ii  come  up,  viz.  God,  according  to  the  Property  of  the  Anger, 
feech  m  the  Devils  and  falle  Souls  i  but  his  Love- eye  ,  fccth  not  into  the  Apo- 
ftate  Souls. 

1.  Reafon  knows  not  what  God  is,  nor  where  he  dwells.  God  is  every  EITence, 
and  d  welleth  through  every  Eflence,  but  poflefleth  no  Locality,  nor  doth  need  fpace 
for  Habitation. 

3.  But  as  far  as  he  is  called  God,  is  no  ETence,  but  through  all  things,  and  giv- 
eth  himfelf  in  an  Energetical  way.but  worketh  not  from  without  into  it,  but  from 
within  out  of  it,  to  his  Manifeftation. 

4.  The  cry  going  up,  and  God's  coming  down,  is  thus  j  * 

y-  Inward,  is  above:  outward,  is  below  j  the  Angelical  World,  is  faid  to  be 
above,  and  the  formed  outward,  below  j  as  when  a  Fire  is  kindled ,  the  light  is 
above,  the  fubftance  [or  matter]  below. 

6.  For  the  being  within,  without  the  fubftance,  is  the  being  above. 

7-  *  Abnhm's  Praying  for  Sodom,  fliews  Abraham  to  be  a  figure  ofChrift,with-  *^- 
holding  the  fevere  Righteoufnefs  from  falling  on  Man  5  but  there  were  only  three  ^  * 

capable  of  Mercy. 

8.  And  whereas  there  *  went  but  two  Angels  towards  Sodom  (vil-)  not  the  Per-  ^   r 

fon  of  Chrift,  but  God's  Truth  and  Righteoufnefs.  The  Truth  brought  out  Lot,  and    '^''' ^^^'^'^^ 
the  Righteouihefs  remained  in  Sodom. 

9.  Lot  knew  them,  and  bowed,  humbling  himfelf  before  the  Lord ,  but  they  at 
firft  denied  to  go  in  with  him  ;  becaufe  his  Wife  (by  whom  the  earthy  Matrix  is 
fignified)  could  not  go  through  the  Judgment. 

10.  The  Men  bid  Lot  call  all  his  together  ,  but  his  Sons  that  were  to  Marry  his 
Daughters  would  not ;  for  the  wrath  in  them  was  fo  ftrong,  as  to  withhold  though 
the  Truth  drew  them,  as  it  did  alio  Lots  Wife,  by  which  Ihe  was  tranfmuted,  as  a 
terrible  Example,  till  the  laft  Judgment. 


CHAP.  XLIV.    OfLo^s  Departure  out  0/ Sodom,  and  the  terrible 
overthrow  of  that  whole  Regiori, 

I'  npH  E  Angels  took  Lor,  his  Wife  and  Daughters  by  the  Hand  5  they  were  in-  Gen.  i^,  i;. 

X  wardly  taken  by  the  hand  of  Faith  in  the  Covenant.  So  were  the  Men 
of  Sodom,  taken  by  the  hand  of  their  Eflence ,  and  brought  into  Judgment  and 
Execution. 

2.  The  Sun  was  Externally  rifen,  fo  was  Internally  the  Sun  of  God's  Truth,  the 
Sun  of  the  Covenant,  on  Lot :  and  the  fcorching  Sun  of  God's  Anger  ,  on  Sodom. 
This  figure  concerns  Babel. 

3-  Lot  obraind  the  favingof  Zo.ir  fand  himfelf  m  it)  as  oftentimes  God's  Chil-  rv  r^tnis^ 
dren  do  with- hold  great  Plagues  from  falling  on  People.    The  Angel  faith,  Tando^      '        V^ 
nothing  tiU  thou  come  thither.    God's  Anger  becomes  impotent  as  it  were,  where  the  "" 
Sens  of  Love  are  prefent.    It  rained  Bnmftone  and  Fire  from  the  Lord,  ere. 

4-  It  was  not  the  Hellifli  Fire,  which  at  the  Endiliali  purge  the  Floor,  if  Co, 

E  e  e  '  the 


400  Myflerium  Magnum.    Part  IT. 

the  four  Elements  had  been  changed  5  for  that  inward  Fire  confumes  Earth,Stones 
and  Elements ;  but  this  Fire,  was  generated  in  Turbu.  Magna,  an  Egeft  or  Thunder- 
clap: And  though  it  bene  palpable  Matter,  yet  is  a  fpiritual  Subftancc ,  in  which 
AftrfKr/x»  doth  enkindle,  and  there  the  flagrat  ctathfix  itlelf  intoaSubf!ance. 

5.  The  ill  ft  Principle  did  behold  the  third  with  a  darting  fiafh,  or  afpecl.  As  if 
the  inward  dark  fpiritual  World  (hould  move  it  felf  j  the  outward  with  the  four 
Elements  would  forthwith  be  fwallow'd  up. 

6.  Lot's  Wife  was  apprehended  in  the  FrohA,  and  remain'd  in  the  Salt  Spirit  j  for 
that,  Covetoufnels  was  moft  predominant  in  her. 

7.  Lot's  Daughters,  caus'd  him  to  drink  Wine,  and  lay  with  him ;  that  they  mighc 
receive  the  Holy  Seed  :  which  is  not  fo  as  reafon  cenfureth  ,  but  that  Ammon  and 
Moab  might  fpring  from  one  Root  in  Affinity  witn  AbrAhani's  Line. 


CHAP.  XLV.   How  God  defended  Abraham  and  Sarah. 

f,    A  Braham's  continual  Travels,  figureth  Chriftianity  j  which  goeth  fromjjlace 
x\  to  place,  as  a  Stranger,  without  any  continuing  abode. 

2.  His  being  ftill  protefted,  (hcweth  the  particular  care  of  God ,  ftill ,  as  then, 
over  every  one  of  his  Children. 

3.  His  being  faint  and  timorous,  when  he  came  to  Pharoah  and  Abmelech,  fliews 
we  are  not  to  go  in  our  Strength ;  Abraham's  Will  of  felf,  looking  only  on  it  felf , 
was  difmay'd  5  yet  in  him  was  the  great  Might  over  all  Powers ;  but  it  belonged 
not  to  the  Human  Ownhood,neithcr  doth  Chrift  in  his  Children  belong  to  the  Hu- 
man Ownhood,  but  to  the  humble  refign'd  Will. 

4.  Soin^iz-ij^^rwandinallChriftians,  are  a  twofold  Will,  one  of  thisWorM, 
always  {landing  in  fear,  the  other  according  to  the  fecond  Principle,  the  Kingdom 
of  Heaven  J  the  poor  captive  Soul's  Will,  which  iramerfeth  its  felf  into  God's 
Mercy  in  Hope. 


CHAP.  XL VI.   Ofl(aac*sBinh,  andcafiingoHtKmZQlandUz^rr 
and  what  it  means, 

i.T    or  being  out,  and  iWow  deftroyed ,  i4&r*^<r;» removed,  fliewing,  that 
I  J  where  Chrift's  Kingdom  is  corrupt,  he  will  depart. 

2.  He  lived  under  King  Abmelech,  ('vi^.  the  Man  of  ingenious  reafon.  At 
Girar{vi\.')  the  auftere  Life  of  Nature. 

3.  In  this  removal  v4ir4/;(im  followed  his  reafon :  Reafon-light  is  the  winnow- 
ing crofs  of  God's  Children  5  this  brought  his  Fear,  alfo  his  Reproof,  from  Abime- 
/wftjwhom  he  Qiould  have  Taught. 

4.  God's  Children  are  in  themfelves  weak,  as  all  others,  yetnottoberejefted-j 
for  the  Crofs  always  ftands  by  them  5  as  Abimelech  by  Abraham,  Ifmaelby  Ifaac, 
Hagir  by  Sarah. 

5-.  Sarah  ti^^shtv,  and  fhe  wanders  in  the  Wildernefs,  ofbrokennefs  of  Heart  j 
then  gave  her  Self  and  Son  to  dki  but  the  Angel  comforts  her.  That  is,  in  the 
Figure. 

6.  When  Chrift  is  Born  in  the  Convert,  the  new-bom  Willrejefteth  its  own  evil 
Nature,  the  Mocker  3  then  doth  the  poor  forfaken Nature,  wander  and  give  up  it 
fell  to  Death,  till  the  Angel  comes  and  comforts  it,  that  is,  fome  faithful  upright 

Man, 


Myfterinm  Magnum.    Part  II.  401 

Man  or  fome  beam  of  Light  from  Chrift  in  the  Heart,  to  give  Living  Water  •,  for 
of  this  Child  muft  come  a  Nation,  Chrift  muft  be  Born,  as  a  fair  bloflbm  out  ot 

7  Thefe  precious  Figures  have  remained  fpeechlefs  to  the  World  ;  becaufe  of 
Wn's  Vanity,  but  now^thc  Myflcrf  of  the  Kingdom  of  God  fliall  be  finiilied,  and  *Rev  10.17. 
*  the  Child  of  Perdition  be  revealed.    Man's  unworthinefe  caufeth  Truth  to  be  hid-     ^  Thtj}^.  j, 
den,  wherefore  it  was  Chrift  preach'd  in  Parables. 

s'  Alfo  we  muft  know,  whoever  will  underftand  the  Old  Teftament,  muft  fee 
before  him  the  two  Types ;  externally  ,  Mam  the  earthy  Man :  and  internally, 
Chrift :  and  change  both  thefe  into  one,  andfo  he  may  apprehend  Mofes  and  the 
Prophets. 


CHAP.  XLVII.  Of  the  Covenant  of  AhimQkch  and  Abraham, 
and  what  it  points  at. 

ti  T>  Eerjhebah,  abruifingto  Death,is  the  fame  Fountain  which  the  Angel  (heaved 
*  Jj  W<z^4r  -,  which  Abrahint  (vii-)  Chrift  digged,and  there  afterwards  preached  Gen.  21.  as. 
the  Eternal  GckI.  The  Covenant  between  Abimelech  and  Abrabamis  the  Covenant  to  34. 
of  Chrift,  with  tke  Humanity,  where  he  fware,  not  to  deftroy  the  Humanity,  as 
he  faid,  he  was  *  ««  come  to  condemn  the  fVorld..    Abimelech  (vi^.)  the  Soul,  out  ot  *  ^pb.  3.17. 
the  Father's  Property  :  FichoU  the  outward  Nature,  the  third  Principle,  Field- 
Captain  or  Officer  of  the  Soul ;  Abrnbam  is  Chrift,  in  the  Humanity.  Now  Abime- 
lech''s  reftoring  Abraham's  Wife,  faying  he  knew  not,  e'c.  fignifieth,  That  the  Soul 
of  Adam  knew  not  Chrift,  in  the  Tindure  of  Heavenly  taenia  5  therefore  went  into 
Self-luftj  but  when  God  {hewed  it  to  the  Soul,  the  Soul  faid,  I  knew  not  that 
God's  Wjfe  the  Holy  Tinfture,  the  Heavenly  Matrix,  was  in  me. 

2  But  now,  I  reftore  whatever  I  have  taken  of  the  Divine  Worlds  Property, 
it  is  thy  Wife  j  thetiall  the  Women  oi  Abimelech  and  his  Servants,  Eves  Daughters, 

were  healed.  _  . .   ,    r        .    ,t  t^ 

5.  Chrift  here  fweareth,  not  to  fiiew  any  unkindnelsto  the  Human  Property, 
nor  to  the  Children,  nor  to  the  Grandchildren  or  Nephews  (vii-)  thofc  fpringing 
out  of  the  wild  Property,  where  often  a  wicked  Husband  or  Wife  are  joyned  to  a 
godly  one,  and  fo  thofe  Children  Ipring  from  the  wild  Prpperty.  'Tis  faid.  Thou 
flialt  do  according  to  the  kindnefsthat  I  have  done  unto  thee  (vii)  m  reftoring 
thy  Wife  thy  Image  (halt  thou  do  to  me,  and  to  the  Land  (viiJ  the  outward 
Man,  wherein  thou  (vii-)  Chrift,  fojourneft,  art  a  Stranger.  Which  Chrift  Swear- 
cth,  *  As  I  live,  faith,  &c.  Thtn  Abraham,  Chrift,  reproved  Abimelech,  the  Soul,  *£»e/,.;j.ir, 
that  the  Souls  Servants,  the  Eflences  of  Nature  had  taken  away  the  Well,  the 
Eflence  from  the  Heavenly  Corporality  (vii-)  Chnft's  Body,  in  Adam-,  for 
Chrift's  Holy  Fountain  fprung  up  in  the  fiery  Eflencc  of  the  Soul ;  which  being 
taken  to  Self-Power,  the  Heavenly  Image  difappeared.  And  Abimelech,  the  Soul, 
anfwered,  I  knew  not  till  this  Day  (vixJ  that  the  Devil  had  deceived  me. 

4.  Then  Abraham  (v/>.;  Chrift,  took  Sheep,  his  Children  the  Jews,  and  Oxen 
the  Gentiles,  and  gave  them  to  the  Father  (of  whofe  Property  the  Soul  isj  by  an 
evcriaRing  Covenant.  And  fet  feven  Ewe  Lambs  apart  (vi^.J  the  feven  Properties 
of  the  Natural  Humanity  of  Chriil,manifefled  in  us.  A  part  vi^.  a  dilhnft  Pcrfon. 
J.  We  poor  Jews  and  Gentiles  may  not  fay  we  are  Chrift,  but  his  Houle  ;  he 
is  a  *  part  with  the  Divine  Property.  But  in  right  ref^nation  when  Man  s  Will  '^  B/  himfelf 
is  Dead  to  Self,  Chrift  only  liveth  m  it  j  fuch  Eternally  witnefs,  that  Chrift  dig- 
ged the  Well.    At  BeerfJ)eba,  the  place  of  Contrition,  Chnft  planted  Trees,  Hea- 

E  e  e  2  vcniy 


402  Myfteritm  Magnum,    Part  II. 

venly  Branches ;  Preached, ei;'*;.  and  remained  there  a  long  time  (vix.)  all  the 
time  of  the  Natural  Life. 


CHAP.  XL VIII.  Of  Abrahzm  s  Of erwg  up  Ifuc. 

Braham  is  reprefenred  in  Adams  ftead :  Ifaac  in  Chrifts  Humanity :  The 
Voiceis  God  the  Fathers  3  fo  is  Chrift  Offered  by  Adams  Children  the 
Jews,  to  the  Fathers  Fire.  Thy  Son  whom  thou  lovcft,  vi^^.  thy  will  brought  in- 
to Self- love,  in  the  devoration  of  which  in  Gods  Wrath- fire,  the  true  Man  Crea- 
ted in  Adam,  muft  be  form'd  and  preferv'd  as  Gold  or  Silver  in  the  Crucible, 
where  Copper  and  all  Impurities  evaporate.  On  Mount  Moriab,  which  God,  not 
we,  chufeth. 

2.  Chrift  wholly  refigns  up  our  Humane  Will  of  felf  to  his  Father,  in  his  Death 
1  Cor.  $.  I S'    foi"  all.  and  in  all  Men :  As  when  the  ftock  of  a  Tree  dyeth,  the  Branches  die  alfo, 

and  as  the  Ti  ee  rcneweth  its  Youth  (  as  the  Rod  of  Aaron  did  )  it  introduceth  new 
Life  into  its  Branches.    Abraham  rofe  early,  teaching  immediate  obedience. 

*  Gen-  22.  3.  *  And  girt  his  Afs,  thcBcflial  Man,  with  power.    Took  with  him  two  young 

Men  3  one  the  Soul  from  the  firft  Principle,  the  other  the  Spirit  of  the  outward 

*  (v.  4-)       Life.    Clave  the  Wood  ;  as /4^4»j  clave  Gods  Love  and  Anger.    *  On  the  third 

day  i  pointing  at  Adam's  fleep  to  the  Angelical  World,  and  the  time  of  Chrifts  Re- 
furrcdlion.  Afar  off;  the  Final  Offering  of  Chrift,  above  two  Thoufand  years. 
The  two  young  Men  to  tarry  with  the  Als,  till  Chrift  is  Offered  and  come  again. 

*  Cv.6.)      Abraham  took  zhc  *  Knife,  and  Fire,  Gods  Anger  and  Death.    *  lfaac£iid,  Here 
'*  (  V.  7,  8.  )  is  the  Wood,  the  Sins  of  all  Men  ;  and  the  Fire,  Gods  Wrath  >  but  where  is  the 

Lamb  ?  Abraham's  Ens  of  Faith  faw  the  Lamb.  Abraham,  bound  Ifaac,  fo  was 
Chrift,  and  fomuft  our  felf- wills  be  bound,  and  refign'd  to  God  in  entire  earneft- 
nefs.  The  Angel  calleth  hurt  not  Nature,  as  he  had  done  to  Hagxr  at  Beerfheba. 
He  faw  a  Ram  hung,  i^c.  fliews  death  kills  not  the  true  Man,  but  the  puChing: 
Beaft,  hung  in  the  Devils  Thickets  of  Thorny  Cares  and  Vanity.  Next  follows 
the  Bleffing,  incrcafe  and  prevalency.  And  Abraham  return  d  with  his  Son  and 
two  young  Men  to  Beerjhehi,  into  the  toil  and  labour  of  this  World  ,  fo  God  ex* 
ercifeth  his  people  not  always  in  operation  of  the  Spiritual  Figures,  but  in  weak- 
nefs and  infirmities,  in  the  Kingdom  of  Nature :  And  fometimcs  again  under  the 
Crofs,  and  fo  they  grow  as  in  a  Field ,  fometimcs  Storms,  fometimes  Sun* 
ihine. 

3.  Hahor  Abraham's  Br  other,  had  eight  Sons  by  Milcah  of  whom  came  great 
Nations,  the  AfI>Tians,  who  tho'  they  fprung  not  from  the  Ens  of  Faith  in  the  Line 
of  Chrift,  the  Bleffing  of  Abraham  palled  on  them. 

CHAP.  XLIX.  Of  Sarah'i  Death,  and  Abraham'j  Hereditary 

Sepulchre, 

I.  TT7Hile  << braham  lived  he  was  a  Stranger,  no  continuing  abode  had  he.j  but 
*  *^  when  his  Sarah  died  he  would  have  a  certain  PolfefTion  of  a  peculiar  and 
Hereditary  Sepulchre,  for  his  Wife,  himfelf  and  Children;  which  he  would  not 
have  to  be  given  him,  but  bought  it  of  the  Sons  ofHeth  and  Ephron,  for  four  hun- 
dred Sheckles  of  Silver,  vix-  theC^Yc'qi  Machpdah.  The  inward  Figureof  which 
is,  That, 

X.  When 


Myfierium  Magnum.     Part  II.  405 

i.  When  r/iic,  vi-^.  Chrifc,  is  come,  the  twofold  Body  returns  back  to  its 
original  Mother,  the  Eternal  and  Temporal  Nature.  When  the  Saints  d:e  to 
felf  the  outward  Life  :  The  refigned  Life  will  no  longer  ftand  in  a  ftriage  Serpen- 
tine one,  it  cannot  of  due  right  cake  the  firft  true  Field,  but  it  muft  be  purchafed. 
Thus  >4iri<>4OT  in  the  Figure  of  Chrifc,  doth,  of  the  Sons  of  Het^,  who  ftand  in  the 
Fathers  Figure.  And  chat  Chrifcs  Ranfom  is  fignilied  by  four  hundred  Sheckles, 
hath  this  meaning.  The  firft  is  the  true  Magical  Fire,  the  fccond  is  the  Light,  the 
third  the  holy  found  of  the  Mental  Tongue,  the  fourth  the  conceived  Ens  of  the 
other  Properties,  forming  the  holy  Life:  This  is  the  pure  Silver. 

3-  And  whereas  the  Children  of  Hfi/;  would  freely  have  given  it,  yet  at  lafc 
took  Money  for  it :  So  hach  God  the  Father  freely  given  the  King  lorn  of  Grace  to 
Ghrifc  in  our  Humanity,  but  Chrift  would  have  it  for  a  Natural  Right. 

4.  ByCjwi«,  undcrftand  the  holy  Chryfuiline  World  or  Earth,  which  fliall 
be  manifeft. 

y.  By  the  twofold  Cave  or  Pic  of  MichpeUh  is  fignifisd,  Man  hjfth  a  twofold  Hu- 
manity 5  oneoutof  the  Divine  E^ij- and  Heavenly  E'.fence,  the  other  out  of  time 
this  Worlds  fubftance,  both  which  (hould  be  pjt  into  an  Eternal  Sepulchre,  and 
lye  in  its  original  Mother,  leaving  the  oat  will  m  Death  j  fo  that  God  might  alone 
live,  rule  and  will  in  the  Sou!,  and  Mans  Life  be  only  his  Inftrumenc.  For  the 
Soul  hath  turned  it  felf  allde  from  the  only  Ecernal  Word,  into  felf-hood.  This 
Diftemperandunlikencfs,  muft  be  buried  and  put  again  into  a  twofold  Cave, 
and  thence  come  into  the  Temperature,  the  EiTence  whence  the  Body  and  Soul  • 
did  arife. 


CHAP.   L»  of  Abraham'i  fending  his   Servant  for  a  Wife  for 
Ifaac. 

1.  A  Brxhim^  is  herein  the  Figure  of  God  the  Father,  Ifac^in  that  of  Chrifc,  q^^  21?, 
Xjl  Abrahum's  Servant,  in  that  of  Nature.  The  Cxruxnites^  in  that  of  the  •  4  j  3* 
introduced  Serpents  E«j,  the  Beftial  Man,  which  ihall  not  Inheric.  Here  God 
makes  his  Servant,  Nature,  by  whom  he  governeth,  ElTentially  bind  it  felf,  that 
it  will  not  introduce  the  Serpents  E?ix,the  dark  Worlds  Beftial  Canaanitifh  Proper- 
ty for  Gods  Childrens  Yoke-feilow,  but  Nature  muft  take  fubftance  out  of  ^- 
bnbim's  true  Humane  EfTence,  in  pure  Love  of  the  Heavenly  Matrix,  that  fo  the 
New  Birch  might  be  holy  in  its  Virginity  as  to  the  inward  Man. 

2.  "^  Nature  faith.  How  if,  n^:.  vi^.  the  right  Humane  Ens  will  not  follow  *'<7ea.24.v5V 
me  ?  *  And  God  laid,  Beware,  (^c.  vi^   go  not  according  to  thy  Reafon  ;  but  *  v.  6. 

an  Angel  fhall  go  before  thee,  vi-^.  the  Divine  Will;  for  felf  will  and  reafon 
muft  not  Lord  it,  but  Nature  muft  be  a  Ser/ant;  do  a?  it  is  commanded,  and  com- 
mit it  to  God  to  bring  on  the  Eternal  Marriage.  But  ii  the  Humane  Will  will 
not  follow,  the  Meflenger  hath  difcharged  his  Office  :  The  Rain  afcends  not  up 
again  without  Fruit,  Nature  maft  declare  that  God  hath  given  Chrift  all  his 
Goods;  and  now  defireth  Man  to  be  his  Wife.  *  And  the  Servant  fware,  (^c.  *  y_  ^, 
vi^.  When  God  put  his  Holy  Word  with  the  formed  Wifdom  mto  the  Natural 
Ens  o^ Miry,  then  the  Humane  Nature  fware  Obedience. 

3.  And  the  Servant  took  ten  Camels,  (  and  went  to  the  City  of  Nabor  in  Mefo  •  q^^  ^      j^^ 
potamW)  yi^.  the  ten  Forms  of  the  thre:  Principles,  to  the  Natural  and  Super-        '  ^'  ' 
racuralLife,  vi^.  fevcn  Forms  of  the  Centre  of  Nature,  and  three  For  nr,s  of  the 

three 


404  *    Myflemm  Magnum,    Part  IL 

three  diflinftions  of  the  Principles  j  which  are  they  whereby  God  caufeth  all 
things  J  andtheGoodsofthe  Lord  are  the  formed  Wifdom  of  the  great  Wonders 
and  Powers. 

,y.  jj;  4.  And  the  Servant  caufed  the  Camels  to  knee!  by  the  Well  near  the  City,  at 

Evening-  At,  or  m  the  laft  time  or  days  of  the  World.  The  will  of  the  fathers 
Nature,  the  Myftcry  of  the  Nature  of  the  tnree  Principles,  the  Carriers  cf  the 
formed  Word,  hath  laid  it  leif  down  by  the  Weli-fpnng  of  God,  the  Divine 
Fountain. 

^^_  -,  5".  The  Silver  and  Golden  Jewels,  Bracelets  and  Earrings  given  to  liebekaht 

fignifie  the  Heavenly  Humanity  of  Jefus  Chrift,  which  is  not  given  wholly  into 
the  power  of  the  Fire-foul  m  this  Life  5  left  it  become  haughty  as  Lucifer  and  Adamy 
hutViigmSopbia  mtznthy  I{ebeliah,  remaineth  with  her  Bridegroom  Chrift,  ia 
the  fccond  Principle. 

*  V.  s^]  6.  The  Spices fignifie  the  Holy  Spirit.  '^  Then  they  fate  down  to  eat^  viz-  the  Mar- 

""  V  6^1.  to  ^7.  riage  Feaft,  the  Joy  whereof  none  but  the  Children  of  Chrift  know.  *  And 
w^£«Rebejiah/iii?Ilaac,  O'c.  W./.n the difappcar'd Humanity difcovers  Chrift  in 
it  felf,  it  falleth  into  dcepcft  Humility,  and  is  afhamed,  vailing  its  Face  before 
Gods  Holincfs  and  Clarity,  that  it  hath  lain  fo  long  Captive  in  the  Beftial  Man, 
but  Chrift  takethit  into  his  Arms  and  leadeth  it  into  his  Mothers  Tent,  into  the 
Heavenly  Worlds  Effence.  And  then  was  Ifaac  comforted  for  his  Mother,  for  the 
difappcared  Matrix,  which  was  loft  in  Ad  Am,  now  rc-obtain'din  Virgin-like  Cha- 
ftity  for  his  Spoufc. 


CHAP.  LI.  Of  Abraham'/  takhg  Keturah  to  Wifd  and  of  hU 

Six  Sons  and  Death, 

1.    \  Bubam  wzs  old  when  ht  had  Ifaac,  to  fliew  Chrift  was  to  be  in  the  old 

XTL  Agcof  the  World,  and  Sarib  was  old,  that  fo  the  Divine  Ens  might 
have  the  prehcminence  over  the  Humane,  and  (he  muft  have  but  one,  for  fo  is 
Chrift,  and  all  are  Branches  m  the  one  Tree,  vii-  Chrift  in  all. 

2.  Buz  Abraham  by  i!ieturabhzd{iK  Sons  fignifying  the  fix  Properties  of  the 
formed  Nature,  the  operation  of  the  fix  days :  Iftiac^  vi^.  Chrift  is  the  feventh,  the 
iiabbath.  Ofthefe  fix  iprang  fix  Nations,  to  them  he  gave  gifts  of  his  Goods, 
tho'  not  the  Inheritance,  yet  had  the  free  Gift  of  Grace.  So  every  Man  hath  Chrift 
as  the  free  Gift  of  Grace  ia  him,  noneprcdeftinatcd  to  deftrudion,  for  by  thofc  fix 
are fignified all  Adarns Children. 

^.  In  the  right  AdamicalMan,  out  of  which  the  Earth  had  its  Original  is  the 
Covenant  of  tne  Free  gift,  but  the  own-felf  made-grofs-earthy  Adam,  whobyLuft 
made  himfelf  a  Beaft  is  not  capable  of  the  Gift  in  the  Covenant,  but  the  right  Man 
(as  a  TintftureingrofsLcad  mortifieth  the  Saturnine  will,  and  changeth  it  into 
Gold  )  fwailowech  up  the  grol's  Man,  vi^-  the  dark  Worlds  Property. 

4.  The  Jews,  Chnftians  and  Heathens  have  all  this  Gift,  and  Chrift  is  the  only 
available  obedience,-  all  Men  therefore  who  give  up  themfelvcsin  obedience  to 
God  are  received  in  Chrifts  obedience,  for  Names  are  not  accepted. 

5-.  My  believing  that  Chrift  was  Born,  Died  and  Rofc  for  me  makes  me  nor  a 
Chriftian,  but  I  muft  putonChnft,  enter  into  hisObedience  and  Sacrifice,  arife 
in  him  and  Live  m  him. 

6.  When  Abraham  had  brought  his  Lifes  Forms  into  right  order  he  refigned  up 
himfelf  into  Mortification,  tired  with  the  Life  of  felf,reftcd  in  God. 

CHAP. 


Myfterium  Magnum,    Part  IL  405 


CHAP.  LII.  TheHiflory  o/Ifaac,  Birth  of  ECm  and  Jzcob. 

I,    \  Frer  JbrAhams  Death,  God  blefled  Ifaac,  and  he  lived  by  the  WellLahai-  q,^..  ^  „ 
Jt\.  rot,  vi\.  the  Well  of  Living  and  Seeing,  his  Soul  dwelt  by  the  Fountain  '"  '    ' 

of  Divine  Love-  The  defire  of  the  Soul,  is  the  Fiat,  which  takes  the  holy  Love 
Tini^ure  into  it  felf,  and  makes  it  Eflemial  j  as  the  Metalline  E«j  gives  its  delire 
into  the  Suns  Tinfture  ;  that  out  ofthem  both  the  fair  and  precious  Gold  is  ge- 
nerated :  So  doth  the  Deity  inhabit  in  the  Soul,  and  co-  worketh,  but  is  not  com- 
prehended. ■  ,.,,,. 

2.  The  Soul^  Magical  Fire,  by  the  Divine  Love  defire  isinkmdled  into  a  mining 
Luftre,  fo  doth  the  Souls  Magical  Fire  become  the  Brid^room  to  the  precious 
Sophia  but  the  Mortal  Soul  5  from  the  Stars  or  four  Elements  attains  it  not  in  this 
Life,  but  that  Soul  thatcomethfrom  the  Centre  of  the  Eternal  Nature,  out  of 
the  Divine  L«fce*  through  the  Word,  whereby  the.  Divine  longing  formeth  the 
Wifdom  into  Subftancc.  This  Soul  is  that  which  is  betrothed  to  Sophia. 

3.  T^Wiif/ had  twelve  Sons,  fix  of  the  Inward,  and  fix  of  the  Outward  Nature 
of  the  Humane  Property :  They  were  afterward  Potent ,  Renowned  Nations, 
Whereas  Ifaac  and  his  Children  were  as  Pilgrims  j  {hewing,  Chrifts  Dominion  is 
not  of  this  World  ;  and  yet  the  Kingdoms  of  this  World  fliall  fall  before  Him. 

-4.  EpHand^^^cofc'sftrifeintheWomb,  ihews,  that  when  Chrift  firft  mani- 
fefts  himfelf  inthe  Adamical  Nature,  the  ftrife  of  the  two  Kingdoms  begins.  The 
Serpent  ftingeth the  New  Birth  (  Chrift  j  on  the  Heel,  (a  woful  Diftrefs)  but 
Chriii  affaults  the  Head  :  And  tho'  Efau  be  Firft-born,  ^acob  comes  foon  after  and 
deprives  him,  and  makes  Efau  (the  Kingdom  of  Nature)  his  Servant.  *  And,  *  Qgn.  2^.14; 
in  that  Efau  came  forth  Firft,  and  was  Red,  and  all  over  Rough :  The  Red  betoken-  1  y ,  2  (?, 
eth  the  Fathers  Nature  inthe  Fire,  ^  the  Rough  the  Earthy  Beftial  Nature.  ) 

CHAP.  LIII.  How  Efau  co-ntemnd  his  Birthright,  and  fold  it  for  a 
MefsofVottage. 

I.  T^  Here  is  in  this  a  Twofold  Figure;  for  Outwardly,  it  is  the  Figure  of  the 
X  Earthy  Man,  whocarelefl/  and  profanely  gives  away  the  Heavenly  Sub- 
ftance,  to  fatiare  its  Luftful  Will,  and  fill  its  Carnal  Belly:  But  Inwardly,  Efait 
had  the  Souls  Centre,  vi^.  Adams  Nature,  for  a  natural  due  Right,  which  was 
Faint,  and  wearied  by  the  Driver  3  This  would  facoh,  (  who  betokened  the 
Power  of  the  other  Adam  (Chrift)  have  him  [This  Day]  vi^.  from  That  day 
forward,  wholly  to  give  up  and  Rcfign.  And  would  give  him  the  Divine  Ens, 
And  in  This  Inward  Underftanding,  Abraham  was  the  Field,  Ijbmael  the  Root, 
and  Ifaac  the  Fruit :  Alfo  now,  Ijaac  the  Field,  Efau  the  Root,  and  fucob  the 
Fruit.  And  we  fee  the  Bloflbm  and  Fruit  hath  far  a  more  fubtle,  pure  Property, 
than  the  Stalk  and  Root  (  by  influence  of  the  Solar  Rays.  ) 

I.  The  meaning  of  this  Figure  is,  that  the  evil  Adamical  Mans  Will,  muft  be 
refigned  up.    It  is  Rejeded,  and  availeth  not  in  the  Kingdom  of  God. 

Not  that  the  Perlbn  of  Efau  was  intended  (  as  Babel  ignorantly  teacheth  )  to 
be  by  GodsSoveraignty  Reprobated  and  Hated. 

CHAP, 


Myflerium  Magnum.     Part  IT. 


CHAP.  LIV.  //biplfaac,  by  reafonofthe  F  amine  j  wem  down   to 
Abimelech  at  Gerar,  &c. 

I .  T  TEre  is  fliewed  the  ^in^dom  of  Grace  and  Nature.  The  Famine,  fhews  Adams 
iTli  Temptation,  wherein  hefliould  have  fed  on  the  Word  of  God,  and  not 
gone  into  ths  flrange  ^ingdomofthe  Surs  and  Elements ;  where  he  Denied  his  Wife, 
vil-  the  Heavenly  Gcnitrefsin  him,  and  brought  his  Luft  into  the  Beftiai  Pro- 
perty. 

z.  And  that  Ifaac  grew  fo  Great  there  that  Abimelech  was  afraid  of  him,  fliews 
Gods  Blclling  on  the  Kingdom  of  Chrift. 

?.  The  Servants  of  King  Abimelecl/s  flopping  the  Wells,  digged  by  the  Servants 

of  I fa.ic,  (heweth,  that /^i^r^i^^w  and  7/j^<;  having  digged  in  the  E«/  of  their  F^zr^, 

the  Ktorvledgeof  the  Meljiaby  the  famcisobfcured  and  flopped  up  by  the  Earthy 

*^  Gtn  z^'^2  Reafon.    *  And  then  they  digged  and  faid,  we  have  found  Water;  and  Ifaae 

.,     *      "^  '  c^Kd  it Sheba,  (hintmgzt  Saba,  thcSabcth,  fChrift)  call'dalfo  Beer-jljeba,  vi^^ 

^  the  Centrition  or  Breakifig  j  where  the  Saboth  through  Death,  brings  forth  the  Fouiv 

tain  of  Life. 

5".  Thzt Efau  lived  torty  years,  and  then  took  two  Evil  Women  to  Wife; 
points  at  Adam's  Forty  days  in  the  Proha  j  and  then  took  two  Evil  Wives,  i//?. 
one  of  the  Beftiai  Property  of  the  four  Elements;  the  other  the  Aflral,  which 
were  a  vexation  and  grief  of  Heart  to  Ifaac  and  Keheliah  all  their  Life.  Thus 
as  rhe  whole  0/i  Tejinment^  isa.  Figure  of  tlie  New,  fo  is  the  New  of  the  Future 
Eternal  ff^orlJ. 


CHAP.  LV.  Of  Ifaac's  Bkjfing  Jacob  rnkfjomngly  when  he  was 
Oldy  and  ready  to  Die, 

Gen.  27.  The  Gates  cj  the  Great  Myfiery  of  the  whole  Bible. 

I.  T)   Eafon  from  this  Figure  conje(5lurcth, 

Xv,     (i.)  That  I^bei^nh  lovd^aceb  more  than  Efau. 

(2.)  That  it  was  from  Gods  PredeftinatePurpofci  becaufe  Efauwzs  not  wor- 
thy of  it. 

2.  But  rightly  to  interpret  it :  The  Patriarch  Ifaac  is  the  Figure  of  God  the  Fa- 
ther ;  Efau,  of  the  depraved  Humane  Nature  ;  ^acob,  of  the  New  Birth  in  the 
Humanity  of  CBrift;  Reie)^<i^  of  the  Virgin  Af^^r/. 

3.  The  Fathers  Blefllng  would  bring  it  felf  into  Adam,  but  his  Heavenly  Ens  was 
extindl;  and  the  Kingdom  of  Nature  foPoyfon'd,  thatitmuftbe  Diflb'lv'd;  for 
Adam's  Fiery  Tindure  (by  being  awakened  m  the  wrath  j  became  an  Earthy 
Image  J  and  mortified  the  Heavenly;  fothat  the  Kingdom  of  Nature  was  (in  its 
own  power  )  uncapable  of  the  Fathers  Blefling ;  and  could  not  be  remedied  only 
by  a  Blcfling  ;  the  Blefling  muft  become  a  Subftance  ;  the  Fathers  Blefling  turn'd 
it  felfon  the  Ad amical  Female  Lights  Tindure  ;  and  from  the  power  Thei-eof, 
didaflumeche  Souls  Nature;  and  then  bruife  the  fiery  Serpents  Head,  and  tranf- 
mute  the  Souls  fiery  Will  into  a  Love-fire  or  Meekncfs,  vii.  the  power  of  the 
Light. 

4.  Efau  was  Hairy  or  Rugged ;  fignifying  the  grofs  Bcftial  Property ;  and  Chrift 

did 


Myflermm  Magnum':    Part  II.  407 

Sid  put  on  our  Hairy  Beaft-like  Skin,  to  make  us  capable  of  the  BlcIIing,  and  de- 
^roy  our  Death  of  the  Bcft:al  Property.  Even  zsjicoh  could  not  gee  the  Blcllirg, 
without  having  the  hairy  Garment  on. 

5.  //a/f'sfecIirgE/^«'s  hairy  Garment  on  Jacoh^  fignificd  the  Fathers  reaching 
into  the  EfTence  of  Chnft,  whether  ic  were  the  firft  Image  "Crea.eJ  in  Adj.m  j 
whence  vi.:s  Chrifts  Agony  ana  Blv?dy  Sweat. 

6.  And  as  l^mc  found  outwardly  Efnus  Skin,  but  inwardly  heard  Ricoh's  Voice, 
yecBlcfled  him  irftead  of  £/<im  :  So  had  Chnfl:  our  Rugged,  Humans  Property, 
yerGodfaid,  ThhumyBdtvei  Son,  &c.  and  Blelfed our  Humanity. 

7.  Thr  I'.Ieffing  given ^<zco3  denotes,  that  the  New  Man  in  Chrift  fiiould  take 
away  the  Scepter  ai;d  Might  from  the  Devil,  and  Man  of  Sin,  and  be  Lord  over  his 
Brethren  ( the  Adair  ical  Nature  )  in  Flefli  and  Blood. 

8.  The  Corn  and  Wine,  and  Dew  of  Heaven  fliew  God  blelTed  our  Humanity  in 
Chrift,  with  the  Earth  and  Re[urre(5lion. 

5».  E/ia's  bringing  his  Venilon,  and  Ifaac's  Aftcnifhment,  fliew,  that  Gods       . 
holy  People  would  have  the  Will  of  their  Rcafon  be  done.    Their  Mifcry  is,  that    "  ^  ^* 
Reafon  entreth  into  its  Dominion,  which  knowethnot  the  ways  of  God. 

10.  E/tfM  was  BlefledaUb  with  the  Dew  of  Heaven  and  Fatnefs  of  the  Earth; 
fliould  live  by  his  Sword  j  and  when  he  ftiould  have  the  Dominion  fliouid  break 
the  Yoke. 

11.  But  7/4/c  doth  not  fay.  Live  thou  by  thy  Sword  '-,  but  thou  mlt  Live  fo,  Scc> 
wherein  heProphefieth  that  the  corrupt  Nature  would  be  a  Tyran;  and  Murtherer  j 
and  doth  not  juftifie  the  ufe  of  outward  Weapons  and  Violence,  but  that  he 
( through  his  Anger  )  fliould  ferve  the  Anger  of  God  5  and  fo  his  hankie  fucob  no- 
teth  what  the  Great  Ones  of  the  World  ihould  do,  for  the  Devil  rageth,  that  the 
Kingdom  of  Chnft  fliould  takeaway  his  Throne. 


CHAP.  LVI.  Of  Jacob'j  Leaving  his  Parents  for  fear  of  EfaUj 
and  of  his  Vifion  of  the  Ladder  ^ 

I,  'XAcoh  having  the  Bleffing  andUn<flion,-  foon  departed  from  his  Fathers  Houfe 
Jl  and  left  all  to  EUk  ;  fo  did  Chnft  (  of  whom  this  is  a  Fig  j  re  )  after  he  had 
anointed  our  Humanity,  fled  with  it  out  of  our  Adamical  Hcule,  to  the  firft  Tara- 
difical  Houfe.  So  muft  the  Cliriftiany?y  the  Vepnved  Niture-j  begin  the  Pilgrimage; 
leave  the  Temporal  fforour  and  Goods  to  Efau. 

When  facob  had  left  the  Riches  of  the  World,  he  faw  the  Ladder  (  which  was 
Chrift)  leading  to  the  Eternal  l/^Jngdom  ;  and  by  Ic,  the  ArgelicuL  IVorli  de  cend- 
eth,  uniting  Heaven  to  the  World  in  Man,  while  the  World  Hate,  Reproach 
and  Pcrlecute  them  :  An  Example  of  which  Mocking,  are  £p«'s  two  Iflimaeli- 
ti(h  Wives. 

2.  God  faid,  Tnthy  Seed  JhaU  all  Nations  be  blejfd-,  *  flicwing  that  Chrift  hath  Gen.i2.ii, 
truly  taken  on  him  our  Humanity,  (the  Adamical  Soul  )  in  which  the  Divine  *  See  the  Ex- 
Ens  hath  unfolded  the  higheft  Love  in  theName  Jefusj  and  overcome  the  Wrath  traSfs  cf  the 
of  the  Eternal  Nature  in  our  Souls,  (  which,  is  from  the  Fathers  Property  in  the  Bock  of  the 
Anger)  and  chang'd  it  into  Love  and  Divine  Joy  ;  not  through  a  ftirange  Divine  Incarnation. 
Seed  only,  but  in,  and  through  Adants  Soul  and  Body  (dcftroy'd  Hell)  which  was 

rcveal'd  in  Paradile. 

3.  Jacob's  Fear  when  he  awaked,  Typified  C.hril^s  Agony  in  the  Garden. 

'    F  f  f  CHAP. 


Myflerium  Magnum,     Part  If. 


CHAP.     LVII.  How  Jacob  hpt  LabanV  Sheep  Fourteen  Tears  for 
his  Tuo  Daughters,  &c. 

I.  "Q   ^f'^f'  's  here  the  Figure  of  the  Noble  Sophia,  ( the  Bride  ofChrift  )  whom 

XV.  the  Soul  having  oncefeen  with  great  Joy,  earneftly  dcfireth  and  fcrveth 
(as  facob  feven  years )  willingly  for  :  But  at  the  Wedding  the  other  Sifter  Lef^ 
lignitying  the  Crofs  of  Chrift  is  laid  by  him,  that  the  Soul  may  not  fport  it  lelf 
in  the  Garden  of  Rofes,  but  be  in  Trouble  j  Tried  and  Humbled  :  Her  tender  Eyes 
fignifie  tenderncfs  of  Heart. 

2.  And  then  the  Virgin  Sophia  is  given  to  it,  but  what  That  Joy  is,  They  only 
know,  who  havebeenGuefts  to  this  Weddings  which  Joy  afterwards  pafTeth  a- 
way,  and  the  Noble  i^o^^^M  is  as  it  were  Barren.  Mean  while  Leah  under  the 
Crofs  of  Chrift,  beareth  Fruit  with  Patience  and  Labour. 

^.  And  as  Ric^f /  faid.  Give  m  Children,  orelfsldie,  (o^zkh  Sophii,  Work  (in 
my  Love-defire)  Divine  Fruit,  elfelwill  depart}  wiiich  the  Soul  fin  its  own 
power)  cannot;  but  doth  Therefore  Pray  earneftly  ;  Thenis  fofepb  the  Prince 
ofF^m,  v;\.  the  Houfe  of  Flefh  and  Blood,  where  dwells  the  Heathemlh  ?W- 
r^^^'C  the  Beftial  Spirit)  but  over  It  (and  Rcafon  alfoj  is  the  humble,  chaft, 
modQ^  ^ofephy  made  Ruler. 

4.  But  the  Children  of  Leifc,  Reuben,  &c.  bare  the  Figure  of  Luft,  Glory,  (^c^ 
The  reft  of  this  Chap,  is  referr'dtc^  7  7- of  the  AOTf,  Mag.  and  Gen.  ^9. 


CHAP.  LVII  I.  Ofhcob'sfervhgLdhiiny  and  of  his  Wives,  and 
Children,  and  Wages, 

i,  TAccb  was  in  a  fervile  condition  twenty  years,  till  he  had  begat  the  Twelve 
J  Stocks  of  the  Twelve  Trib;s.  SoisaChriftianBomunder  the  fervile  Yoke 
cf  the  domineering  felf  Adamical  will.-  And  their  being  Begotten  in  Servitude, 
fhews  Gods  Children  are  bu:  ftrange  Guefts  here,  but  fliall  go  out  with  great 
Riches-    Leah's  being  defpifed  for  her  blear  Ears,  fliews  the  fame. 

2.  The  inward  Figure  is,  Adam  wtnt  out  ofParadife  and  ferv'd  the  Kingdom  of 
this  World  3  yet  as  he  was  going  out,  God  (hewed  him  the  entrance  in  again, 
^'/^.  by  the  Womans  Seed,  (  as  is  fignified  by  'Jacob's  Ladder )  mean  time  the 
Kingdom  ofthe  Scars,  o'c.  vexeth  Adam,  with  heat,  coldj  fickncfs  and  mifery. 
Jacob's  getting  great  Riches  by  peeling  Rods,  ^c  (hews  how  Adam's  Children 
fliould  bv  fubtle  working  in  N.Uure  acquire  to  themfclves  for  a  Propriety  the  Won- 
ders m  Nature  which  they  fhall  carry  away  as  an  Eternal  Propriety,  lb  did  the 
Deftroyer  ofthe  Serpent  v\i:h  Divine  fubtiky  put  on  Humanity,  and  took  away 
the  outward  Kin5,Homs- Power. 

3.  The  riofj^rcaked;  f;.eckled  and  §rizkd  denotes  the  half  Earthy,  and  again 
jh^  new- born  neavenlv  Nature. 

4.  The  Kingdom  of  Nature  lay  in /4ii  win  the  Temperature  ;  all  the  Proper- 
f^sweie  of  equal  weight,  bat  wncn  the  will  of  the  5oul  went  into  the  fcpararion 
it \yas thereby  c^privated  till  the  Divine  fubtilty  draws  the  Kmglom  of  Nature  to 
K  lelt,  and.  re-ei;r:.e:h  withthe  '-Venders  mics  new  Man  again  tntoPara<^.i'e. 

;•  But^^.zo6's  pte'.irgthe  Rods  jjftifiethnotfubcilfy  of  deceit,  butgnly  isaFi- 
gufc  rci^reientirig  tne  Spiritual  fubtilcy. 

6.  And 


Myflerium  Magnum,    Part  II.  ^op 

6.  And  as  r,4&i«difappoinred5^4(;ot  by  changing  his  Wages  ten  times,  fo  goes  it 
with  the  Child  of  God  here,  whofe  expc(flation  of  Gods  Blcfllng  is  often  fruflrate, 
but  yet  his  Faiths  defire  draweth  to  him  Chrift  the  Eternal  Wages,  and  in  him  the 
out-fpoken  Word  the  Kingdom  of  Nature,  wherein  lye  the  Wonders  and  Being  of 
Man  which  is  kept  to  the  great  reparation,  when  every  one  fhall  reap  what  he 
hath  here  fown. 

7.  ^^cob  had  Dinah  by  UAh^  who  was  the  Figure  of  Eve,  who  fell  by  her  Cii- 
riofity. 

8.  When  R^cfef/ had  Born  ^(j/ep&,  whofe  great  chaftity  and  fear  of  God  fiiews 
GodsBleflinghadftirredup  theTinduresofthe  Kingdom  of  Nature,  then  doth 
"^actb  call  for  and  receive  his  Wages,  for  ^o[eph  ( that  is  )  Chriil,  was  Born, 
who  fnould  feed  him,  and  give  the  Eternal  Succor,  by  bringing  his  Father  and 
Brethren  into  his  Lords  Countrey. 


CHAP.  LIX.  Of  Jacob'j  departure  from  Laban,  &c, 

1.  T  Ahxns  Children  faid  ^icoh  hath  gotten  all  our  Fathers  Goods,  and  Lnhdns 
I  J  Countenance  was  changed  5  pointing  us,  that  when  Chrifts  Spirit  in  Man 
hath  won  the  rule  of  the  Humane  Nature,  then  the  Serpent  in  the  wrath  of  Na- 
ture envioufly  oppofeth  the  poor  Soul,  prefTirg  for  worldly  Honour  and  Pleafure. 
But  then  God  faith  to  the  Soul,  as  here  to  facoh.  Return  into  thy  Fathers  Coun- 
trey, vii.  into  the  Eternal  Word  out  of  which  it  proceeded,  which  it  doth  and 
flycth,  as  did  ^acob. 

2.  And  as  Laban,  fo  do  the  wicked  World  purfue,  but  God  aweth  them.  Thus 
alfo  is  Chriii  Figured,  who  put  hinnfelf  in  Mans  fervile  Yoke,  took  Adxms  Daugh- 
ter, v/^.  the  Humane  Nature  in  Flelh  and  Blood,  and  in  the  end  carried  to  his 
Fathers  Countrey  his  acquired  Goods,  which  Labin  nor  his  Company,  v/^.  the 
Devil  nor  his,  could  not  rob  him  of. 

3.  LabMS  Gods  ftoln  by  I{achel,  might  well  be  the  Images  or  Statues  of  thofe 
of  his  Anceftors  deccafcd,  his  Love  of  whom  made  them  patterns  for  his  Inllra- 
ftion. 

4.  Rickfs  Sealing  them,  hath  an  inward  and  an  outward  Figure.  Firft  Chrii*? 
took  the  Richel  our  Humane  Nature,  which  had  taken  to  it  felf  the  Idol  wills, 
and  broke  thofe  Idols.  Outwardly,  it  points  that  as  ^^ifcob  left  uban,  fo  did  Tfrael 
Eiypt,  but  brought  their  flefhly  Idol  dcfires  with  them,which  in  time  iwcrv'd  them 
from  the  true  God. 

5".  But  Li^fin's  purfuing,  noteth  thofe  of  Natures  Kingdom  perfecuting  them 
that  leave  Bj&e/'s  Worihip  and  Pageantry,  refufingto  be  condudcd  on  their  way 
by  the  Worlds  Mirth,  Tabrcts  and  ^'olemnity  j  for  Chrift  being  Bom  in  them, 
their  Mind  leaveth  Adin's  fervile  Houfe  of  Images,  and  Gods  Hoft  of  Angels  are 
appointed  his  Guardians. 


CHAP.  LX.  of  EfauV  going  to  rueet  Jacob  with  Four  Hundred 
Mm-     Jacob' J'  Frefent  and  IVreflling,  6cc.    ' 

I.  F7  5'4m's  coming  with  four  hundred  Men  fignifieth  the  Kingdom  of  Nature  in 
X2/  the  Anger  of  God,  which  was  the  firft  born,  and  in  the  four  Elements,  at 
which  Jrfcob  was  aflonifl^ed,  fo  was  Chrift  at  Mount  0//v:.'. 

Fff2  t.fs- 


^10  Myflerium  Magnum.    Part  II. 

%.  Jacob's  dividing  the  Herds  into  two  companies  points  at  Chrifrs  twofold  Hu- 
manity, vix.  the  Heavenly  and  Earthy,  that  when  thefe  Warriours(hould  fmitc. 
the  Earthy,  the  other  which  came  down  from  Heaven  fhould  efcape. 

3.  Jacob's  Prefents  are  Chrifts  Prayers. 

4.  His  humbling  himfelf,  faying,  I  came  over  with  my  Staff  only,  but  am  now 
two  Bands  3  fodid  Chriftin  the  Garden  j  whofe  two  Bands  were  the  Heavenly  Hu- 
manity penih'd  in  Adam,  and  that  of  the  Limus  of  the  Earth  i  with  both  which 
^jcoby  vii-  Chrift  was  to  return  to  his  firft  Paradifical  Countrey  and  Angelical 
Kindred. 

f.  Sent  five  hundred  and  eighty  Cattel,  vif^.  Chrift  fcnt  our  Lufrs  to  thcAnger- 
ofGod. 

6.  Jicofc  alfofent  his  two  Wives,  i'/^.  Chrift  fentthe  twofold  Spirit  of  !Vfan, 
rz^.  the  Soul  and  the  Spiritu^  Mmdiy  vi^-  the  inward  Eternal  Soul,  and  the  out- 
ward Soul. 

7.  Two  Handmaids,  r/if.  the  twofold  Humanity  of  the  Body. 

8.  The  Eleven  Children,  vi^.  the  Eleven  A pofdes. 

9.  And  pafled  over  the  Brook  J  ibocfi-,  viz-  Kjdrcn. 

10.  Jicoo's  Twelfth  Son  lay  yet  unborn,  fo  now  was  Chrifts  Twelfth  Apoftle 
not  chofen  in  the  room  of  }uij^. 

1 1.  yicob  ftaid alone,  and  there  wreftled  a  Man  with  him  vi^.  the  great  love- 
of  God  in  the  Name  Jefus,  did  wreftle  with  Gods  Righteoufncfs  and  Truth  which 
was  on  Mount  Sinjii. 

12.  All  Night  of  the  darknefsof  Gods  Anger. 

13.  TheHamof  his  Thigh  was  difplaced,  vi^.  the  Adamical  Humanity  wasdiC- 
placed,  but  not  broken,  to  die  Eternally.    He  halted,  vi^.  being  Lame  to  the- 
Pride,  Vanity,  Malice,  Lafcivioufnefs,  i^c  of  this  World. 

14.  The  Man  faid,  Let  me  go,  for  the  day,  vi^.  theEtemal  day  dawneth:  But 
Jicob,  vix-  Chrift  faid,  I  wiii  not  let  thee  go  until  thoublefs  me,  vi^.  the  Hu- 
manity. 

1 5 .  And  the  Man  faid,  What  is  thy  Name  ?  He  faid,  Jicob.  Then  the  Man  faid. 
Thou  {halt  no  more  have  a  felf  name,  but//r<ze/,  vi^-  aTreeofLife,  or  Chriftian, 
vi\   a  fproat  on  the  Vine  Chrift. 

16.  Ard  ]icoh  asked  what  is  chy  Name?  T!ut  Chrift  faid  why  askeft  thou,  (  that 
is)  I  amnoftranger,  thy  Name  and  mine  fliall  be  one.  But  God  without  Na- 
ture and  Crea:ure  is  the  Eternal  oneand  Eternal  good,  the  Abvfs  and  Profundity, 
no  place  is  found  for  him,  no  Creature  can  Name  him  3  for  all  Names  ft.tnd  in  the  • 
formed  Word :  Bur  Gcd  is  <-Ve  Beginninglefs  Root  of  all  Power,  the  Vegetables 
know  not  how  the  Sun  bltireth  them. 

17  Man  hath  lamen'abiy  loft  the  five  Vowel^  the  Holy  Ghofts  Language,  for- 
the  whole  New  Tcfta-?-ent  iscoucre.l  up  in  the  Old. 

18.  When  God  blefledj^cct  he  ca.led  the  place  Pe^uel  ( rhzt  is)  where  God 
is  manifefi  in  the  Soul. 

19.  And  when  he  was  departei  thence,  -he  Sun,  vix>  ofRighteoufocfs,  arofe 
ki  hi.Ti,  and  he  halted    his  feif- vviil  was  lame  in  its  ability. 

ro.  And  the  Children  of  f/r^f/ eat  not  of  tf^at  Sinew  to  this  dav5  for  they  un- 
derH-ood  that  M>ftery,  and  Inrtitute.itl.is  Memorial,  xv'^.  the  difp.'acing  of  their 
Beftial  Willi  5  which  if  the  prefenc  Jews  and  Chiift;ans  weli  underftood  they 
would  not  hunt  after  Coverouihels  andLuft,  ycc  under  Chrifts  Purple  Mantle. 

CHAP. 


Myflertum  Magnum,    Part  IT;  ^n 

CHAP.  LXI.  0/ Jacob  afjdEQiH  metwg  allHeart-hHming  turn^ 
id  to  Joyy  dec* 

I.  "OLindReafonfliould  learn  the  meaning  of  Gods  Decree,  Rem.  p.  13.  and 
X3  MaU  1,2,1,  for,  here  was  EftfH  the  Type  of  the  corrupted  ^i^OT,  and  Ji- 
coh  ot  Chrift,  who  came  to  help  Aditni^  and  were  of  one  Seed,  to  fhew  Chrift 
muft  become  Flefh.  And  Jfco^  appealed  E/jm  by  his  Humility,  as  did  Chrift  by 
his  great  Love  in  our  Humanity  in  our  Anger- foul,  appeafe  t  ;e  Anger  of  God, 
when  he  gave  up  his  Heavenly  Blood,  with  the  Tindnre  of  Love  into  the  Anger 
of  God  ;  for  then  was  the  An^er  in  the  dark  World  turn'd  into  a  Love-fire. 

2.  J^t-oMceing  Ep«  coming  with  four  hundred  Men,  divided  his  Children  lo^^^'ll^'^i^i- 
Lexh,  andtoK<tc^e/,  and  to  both  the  Haiidmaids,  and  palftd  before  them,  and  3* 

bowed  feven  times,  (s^'c. 

3.  When  Chr.ft  in  our  Humanity  entred  hts  Sufferings.  Gods  Anger  in  the  four 
l^Iements  met  him-  Then  Chnfl  divided  the  Heavenly  Worlds  fubflance  which  he 
brought  from  God,  fignified  by  R^t'ei  from  the  Natural  Humanit",  from  Adim 
(  or  Spiritm  Mundi )  Typed  by  biear  ey'd  Lexh,  wherein  yet  the  de-'^royer  of  the 
Serpent  was  Born,  as  J«ii^  of  Lw/;  v\  hij.e  Kuchel  was  Barren,  till  Chril.s  Spirit 
made  her  fruirfuL 

4-  And  as  'Jacob  fet  the  Handmaids  foremo*!-.  fo  did  Chrift  fii  ft  caufe  the  Earthy 
to  pafs  through  the  iharpn;fs  of  Death,  next  Leih  the  Body  out  of  the  Limia  of  the 
Earth  foUow'd. 

5.  And  a^ter  her,  Ritchel^  the  Heavenly  Lfw»i,  with  the  Prince  ]ofephr-x^z  Di- 
vine Worlds  fubfknce  '    ;, 

6  J.tcob  bo  jved  ("even  times  in  this  Humility,  appeafing  EfauSo  diJ  Jefijs  through 
all  the  feven  forms  of  Na'ures  Life. 

7. As  J.ic  b  yielded  up  his  Riches  and  Life  to  Ep«,to  do  what  he  would  with  him, 
fo  did  Chrift  to  Gods  Anger. 

8.  EpHrantomeet  hiin,  fell  on  hi<:  Neck,  wept  and  kifled  him,  fo  when  the 
Eflence  of -3ods  Anger  in  Man,  tafted  the  fweet  Love  mthe  Name  and  Blood  of 
Jefus,  it  was  transmuted  into  Compaifion 

9.  And  E(iu  beheld  the  Women  and  Children,  and  faid,  whofearethefe?  «'j*c.  ^-^-Si'Sj^i 
Man,  whie  held  in  the  Anger  and  Darknefs,  Uasnot  known  to  the  holy  Image,  7- 

but  Love  made  him  known. 

10.  Their  order  of  coming  to  E/^wfliews  how  poor  Eve's  Children  were  brought 
through  Chnils  Suffering  and  Death,  i-.'to  the  Countenance  of  God,  firft  the  Body 
of  Sin  through  Deach,  then  the  Body  out  oftheL/'wz^  of  the  Earth,  which  in  the 
Refurre(flio  1  is  cfteemed  f^range.  therefore  Typed  by  a  Handmaid.  And  iaftly, 
the  fair  Image  Created  in  Adam. 

It,  Jxc  b's  Preients  fignifie  the  Children  purchafed  bv  Chrift,  and  given  to  the 
Father,  lb  Tnall  Chrift  deliver  up  the  Kingdom  to  the  Father. 

1 2.  Yer  is  Efau's  CompafTion,  and  weeping  on  Juob  the  Type  of  repenting  Sin- 
ners forrow. 

13.  Efxu  fatd  ,   Let  us  go  together  ;        Note.  The  Blejfei  Author  taking  occA-  Gen.  53.  12, 
J4f9&  fairh,The  Children  are  tendcr,cirf.    fion  at  M^r.s  fdje  Liferenc? ,  from  Gods  13,  i^.    „ 

I  will  follow  fofdy,  ^a^c.  W.ien  C-rift  ft^'ing,  'Ei^iu  have  J  hate  i,  &■:.  to  conclude 

inhis  SdfFerings  had  apoe.^s'd  Sis  Fathers  Gois  predetermining  Men  t9  Da^nnation, 

Anger  in  the  Kingdom  of  Nature,  the  doth  funiamsntaUy  difcufs  that  great  My- 

appcas'd  Anger   would  iaftantly  take  ftery  fromtb?  2ii  to  the  ^iib  verfe  of  this 

the  Ch apt  erf 


412  Myflerkm  Magnum,    Part  11. 

■chapter  J  fo  convinctnglyi  and  yet  as  plainly    the  Journey,  vix-  in  the  Lif»of  Man. 

oi  jo  profound  a  [ubjeSi  tnU  admit.     But    Butt-hc  Love  (aid,  Man  is  too  tender, 

becjHJ'e  it  if  treated  of  in  a  feleH  Velume^  and  may  fall  (by  Tcmpration)  in  one 
*Vids p.  i^^ilcali'dPredeftination]  beginning  *  p-i^^.  dayl  will  follow  flowly  with  them,  tO 
&c.  of  ihii      vf  tbk.  I  refer  thU  place  thither.  the  end  of  the  World. 

Booli  of  Ex-      14,  Efau  would  have  left  fome  of  his  Men  with  J^cob^  but  Jjcoh  Paid,  what 
tracfs.  needeth  it  ?  vi^.  God  the  Fathicr  faid.  Let  me  leave  fome  Laws  of  my  fevere  Righ- 

teoufnefs,  but  Chrift  faith,  Let  me  with  my  redeemed  Children  only  find  Grace 

■in  thy  fight  j  for  they  cannot  fulfil  thy  Laws. 


'.CHAP.  LXII.  OfpmhDeflotirdy  alhhe  Males  of  Skhem  (lain 
J'j' Simeon  ^«^  Levi. 

1.  T^fct  had  Twelve  Sons,  fixofthemwerecfLed^,  ^nd  Judah  (of  whom  came 

J    the  Humanity  of  Chrift  )  was  one  ofjhe  fix. 

2.  Then  bare  Leah  Vinahy  which  Daughter  of  Fleflily  Love  went  after  the  Daugh- 
ters of  the  Land  a  gadding,  avely  prefiguring  Cbriftendom  who  inftead  of  continuing 
in  the  humble  fimplicity  of  J^i-ot  sTenrs  at  Succoth,And  remaining  a  Stranger  to  the 
Cufroms  and  Behaviour  of  the  proud  wanton  Daughters  of  the  Land,  mixeth  with 
the  Hcathenilli  Wiiemcn  in  Fiefhly  Luft,  and  bringech  forth  a  Baflard,  half  Chri- 
flian,  and  half  Heathen,  compos  "d  of  the  Frofeflion  of  Chrift,  and  the  Heathen-- 
ilh  Notions,  vi^.  Philofophy,  Schools,  Colledges,  Heathenifh  Feftivals,  (^c. 

g.  And  asSimeon  and  Uviy  after  the  Men  of  Shechem  had  Circumcifed  them- 
felvc^,  yet  Murthcred  not  only  guilty  Honor ^  but  all  the  Males,  the'  Innocent, 
foFiath'Chriftendcmdcaltby  many  Nations,  who  having  conformed  to  fome  of 
their  Opinions,  yet  are  cauflefly  kill'd  by  the  Antitype  of  Simeon  and  Lev/,  There- 
fore are  the  Potent  Countries  of  the  Eaft  departed  from  thcfe  Murtherous  Preten- 
ders to  Religion,  to  the  Dodrine  of  Reafon. 


CHAP.  LXIir.  fJon>  Jacob  leaves  Sichem-    Rachel  hare  Ben- 
jamin, Udi'dLQ  died. 

•I.  A  Fter  5"/7reon  and  Leri  had  Murthercd  the  Males  of  Sichem,  ^iccbhy  com- 
x\.  mand  ot  God  removed  to  Bet/?e/,  after  he  had  firft  taken  away  from  his 
people  their  Idols  and  Ear  rings,  and  buried  them  under  an  Oak.  And  at  si- 
chem built  an  Altar.  Which  hath  this  Figure,  That  when  the  Spiritual  Whoredom 
of  the  Jews  and  Chriftians  had  drawn  on  them  Wars  and  Miferies,  God  com- 
manded hiS  people  to  withdraw  and  ered  an  Altar  of  Humihty  and  Fear  in  their 
Hearts. 

1.  Then  are  their  Idolatries,  Wars  and  Pride  buried  in  Gods  Anger,  in  his  hun- 

fry  wrath,  vi^.  under  an  Oak  which  hath  a  Msgnetick,  Tenacious,  Attradive 
roperty,  making  a  hardnefsand  blacknefs,  there  will  their  ?ins  and  Blafphemies 
lye  buned,  till  the  Earth  can  no  longer  cover  them.  But  the  fear  of  the  Lord 
will  fall  on  the  purluers  of  rhofe  that  fo  depart,  and  Build  Gods  Altar  in  them. 

3.  God  appeard  to  '^acob  in  Bethd^  which  Bethel  fignifiesa  condefcention  of  the 
Deity  in  the  Hunr.anity. 

4.  And  they  went  from  Bethel,  and  it  was  a  Field  breadth  from  Ephrath  where 
.Kachcl  brought  forth  Benj^min^  but  in  hard  labour,  fo  as  fhc  died. 

S.  Adun 


Myflerium  Magnum,    Part  II.  1     413 

f  yfijw  was  gone  a  Field  breadth  from  Gods  Altar,  vi^.  outofthe  Spiritua' 
World  into  the  Earthy,  where  with  the  Death  of  the  old  Man  the  new  mult  be 
Bom. 

6.  So  alfo,  when  Chrift  had  confummatcd  his  PalTion,  and  Jaidf  had  periChed, 
Matthm  was  chofen  an  Apoftle. 

7.  After  this,  Reub;n  defiled  Bilhih  Rachel's  Maid,  his  Fathers  Concubine.  This 
Concubine  reprefcnteth  the  Stone  Churches  in  which  God  generateth  his  Children, 
buttheAdamical  Manplayeth  the  Hypocrite  in  them  ;  for  none  that  is  dead  can 
awaken  another  that  is  dead,  nor  can  one  chat  is  Blind  fhew. the  way  to  another 
thatisB'ind,  but  both  will  fall  into  the  Pit,  their  Mihifters  having  loft  the  true 
Divine  Power.  Reuben  was  given  to  flertily  Lufc  and  Self-love,  and  in  that  regard 
rejeded  of  God. 

8 .  Ycc  thofe  places,  though  no  more  holy  than  other  places  hurt  no  Man,  being 
at  firft  well  intended,  yet  their  Minifters  w.ho  Officiate  for  Honour  and  Profit 
w  ithout  the  Divine  Undion  are  Adulterers,  and  as  profitable  to  the  Church  as  a 
fifth  Wheel  to  a  Waggon. 

9.  Jifcofc's  returning  to  his  Father,  and  r/!z<fc's  Death  at  Hebron^  where  he  was 
a  Stranger,  (hews  Gods  Children  to  be  all  Strangers  here,  and  muftall  go  to  their 

FathersCountrcy,  vi^-  the  Angelical  World. 

CHAP.  LXIV.  Efau'i  Genealogy,  his  own  Name  and  Tofierhy'^ 
and.ofjok^h, 

i»T7  i'jw's  Children  and  ChildrensChildren  being  fet  down  with  fo  great  obfer-  Q^y,    ,5,. 

±_j  vation,  is  not  whhout  its  Figure.    We  mule  know  we  may  not  condemn        '  "^ 
him  to  Hell,  but  that  he  and  his  Polterity  bare  the  Image  of  the  Earthy  Glory, 
Might  and  Power. 

2.  From  his  own  Name  Ep?/,  the  fau  being  cut  off,  viif.  the  Swinilh-  Beftial- 
Property,  there  remains  the  E  the  Angelical  Property. 

3.  And  the  Spirit  calls  him  Eiow,. which  ^om  in  the  *  High  Tongue  fignifies  *' Hevrew 
Red,  as  Tinftured  by  the  Blood  of  J-fus.  But  of  his  Children  more  isfaid  in  ano*  Montmn. 
ther  place,  vii.  of  this  Authors  Writings. 

The  remainder  of  Chap.  <?4.  follows,  beginning  the  Third  Part. 

The  Third  Part. 
C  H  A  P.  LXIV.  Of  Jofeph  Jacob'/  Son,  . 

1.  T  4cob  Fad  cafthis  Natural  Love  on  Rachel  (  being  Fair  )  but  {he  was  unfruit-  (7^^.  .y,  -^ 
J  fui  till  their  Age  had  withcr'd  flelhly  Love.    A  Child  they  defired,  prayed 

for  ■ 


41*4  Myflerlum  Magnum.    Part  III. 

for  and  obtained,  which  reprefcnted  the  pure  and  right  Adamical  Humanity  in 
its  Priniitu'C  Chaflity  and  fear  of  Gcd  ;  as  the  firfl  ^dam  in  Innocency. 

^L^fl^*"^^**"^'^'  '" '^'^^  fin^pJicity  and  lowlinefs  arofe  the  Line  cf  Chrift 
AChriftianfhouldffandatonceinChrifts.'mage,  and  in  Adam's  ;  fuch  was  ioi 
/e;^  therefore  Jarob  moft  lov  d  him,  fprurg  from  his  chad  Love  to  Rachel,  where- 
in Chrift  had  impnntcd  and  revealed  himleif,  in  this  copious  Figure  of  Reeene- 
ration.  *  d  b 

|.  Thenre  was  it  Jo/e/j^difcoverd  all  falfliood  of  his  Brethren  to  his  Father  as 
did-Chnft  reprove  tr.e  WcrKi  for  fin.  * 

4.  Jojeph's  Natural  Brethren,  in  the  Type  of  Chriilendom  became  his  Ene- 
mies- ' 

f.  His  Vifion,  that  he  fhould  be  a  Prince  over  his  Father  and  Brethren,  points 
at  the  new  Man,  undergoing  all  hatred,  Reproach  and  Pcrfecution. 

^.Sometimes  God  rai^eth  up  fomehoneft  pious  Ruler,  like  Jieuben  (theeldeft 
Brother;  to  reflram  their  Cruelty  5  yet  not  fo  wholly  to  oppofe,  but  divert  them, 
tnat  he  may  dehvcr  j  willing  the.Ti  to  throw  him  into  a  Pit. 

7-  Ke;&  was  fold  for  twenty  pieces  of  Silver,  and  Chrift  for  thirty,  to  fliew 
tne  Humanity  of  Chnft  is  higher  and  more  perfcdl  than  the  Humanity  of  others : 
l;or  he  was  not  from  the  Seed  of  Man,  but  fprung  from  the  natural  Property  of 

c    !  ^\^'n^^'^*VT^.^^^^""^'^^h*^^'*'"Pr°P«'"^>^'  ^^X-  the  Adamical  SouL 
«.  A  Chriltian  is  fold  into  the  hands  of  Men  to  fufFer  j  but  Chrift  not  only  fuf- 
tered  m  the  hands  of  Men,  but  gave  himfelf  up  alfo  to  the  wrath  of  God,  thence 
came  the  Sweating  Blood.  «-"cn^,c 

9.  The  whole  afts  of  Jofeph  paint  out  how  Mam's  Children  come  to  be  Chrift i- 
Ima  eofChfift"^  (by  the  procefs  of  Chrift)  into  the  Figure,  and  be  made  an 

10.  Alfo  how  God  in  the  procefs  of  Chrift,  fers  Chrift  at  the  Right  Hand  of 
a?theRlg?&SS  -^ ''' 


to  10. 


^5?^^*  ^^y*  ^f  J"^^^  "^"^  Thamar,  and  how  they  Fimre 

Chnfl  and  Adam. 

I.  'y  HE  Figure  oUudah  znd  Thamar  interrupts  theHiftory  of  Jofepk  for  his 

ornih  /^P'l^T?  -^^T  '^^'"^^"our  of  the  true  Chriftian.  Theirs  a  Chriftians 
growth  out  of  Mam  s  Image.  ""^lana 

1^'"*  ^^'  ^'  newEvJ"''''*^'^"^^  here  the  old  and  new  .4i4w,  r^-^w^r  the  Earthy,  and  alfo  the 

fr>J;/if '^''"^^^^^r^A"^/^^^?^^'"^"'  ^"^  ^^^  a  Caraanitifli  Wonian,  (^c. 
fo  did  Mam  go  in  his  Luft,  from  his  Farhers  Houfe  into  the  four  Ele-'ents 
c  ^■/"'^fj  begot  three  ?ons,  thefirft  he  called  £r,  v/>.  felf  will,  fianifvine  the 
firit  World  betorethe  Deluge.    Thefecond  the  Mother  call'doi^if  th J  i^orld ' 

caird'JlV^''r'  ^"J'  ""r  "^^  ^°[^  ^^-^^^  ^'^  ^-^  ^^'^'-  The  thi^  fte 
calldi-./^!.  arecompreherfion,  vi^  rbe  rime  of  the  Law  of  Nature  cfferirff 
nghteoufnefs  to  Man    ard  lajirg  .p'en  of  Sm  which  reached  r?l  Chrift  ^ 

thTdi  ffrif''  ^'  ^  u°'''  \  ^^''^^  '^'^''^  ^^'""''^  '^^  incorporated  Covenant  in 
ted  WhnvL  '  -  w"-  ^T^-'^^  Icok'donly  on  the  outward  £v.,  and  commit- 
E.thTnlH  w'^'^7"\^''"^  butt  .emuard  Ev.  wss  f.uulds.    iWetore  God  fiew 

5^  in th  r"'^'  ''^•'^K^"^  '^'  '  '^  ^'" y  '^^^•'"^^  ''^ '^^^ ^P '^^^' «^ ^^is Brother, 
v^l.  m  the  Covenant  j  buttuc  Iccond  Son  brought  this  Seed  into  Vanity  as  did  Niml 

rod^ 


MyPermm  Magnum,    Eart  III.  /jj ,  ^ 

roi,  then  the  Lord  fl^w  him  alfo,  vii  Soicm^nd  Gomorrah,  ard  the  'Cdnidnites 

whom  iirael  drc  e  out.    *  Thenfaid  pddh  to  TbAmdr  reaiain  a  AViddow  till  my  *  Gen.  38.XI. 

third  Son  5 /J^  be  grownup.  ' 

6.  But  the  Wonian  vas  rot  given  to  the  Law,  tut  Judah  Gods  Word  and 
Pcwrr  muft  i ahr  up  this  Womar.s  ^ecd  which  was  fblfiiled  in  Af.;?j. 

7.  *  The  J'lcdges  given  were  his  Ring-  BraceJet  and  Staff.    The  Ring  is  the  Soul,  » -y.  jj    jo; 
the  Bracelet  the  '  ntv.  ard  Spirit,  or  y^mrw  iv.'ttW(//,  the  5raff  the  Body.    Then  Ihe       '     ' 
pur  on  pgam  )  er  Wic:ows  Arparel,^  io  <^o  Gods  Children  ai'rer  Chrift  is  cortteiv'd 

in  great  Joy  in  them,  that  the  r.ol 'e  S<  cd  be  not  known,  thev  do  after  this  Uni- 
on tr  cr  apainircctheUatecfMourr.ing  asofaforfakenVs'idpw. 

8.  Ai  d  as  '^ud'-b  con-mitted  and  mten.'ed  Whcredpm,  fo  did  the  Jewifh  Pridfts 
in  therrutva^dSaciificcs  whidiGod  bore  with,  but  mixed  himieif  only  with 
the  Faitn  i-  the  Body,  S,  u!  and  Spirit  of  .'.:an. 

9.  Tho' the  precious  Lire  of  the  Covenant  pre/led  in  Pere^  throrgh  ^udab's 
Whoredom,  yet  ir  fhews  Mars  Mi:erv  ti  at  e\en  the  c  hildren  ot  •:  od  in  their  cor- 
rupt Nature  in  their  Wed  ock,  have  nothing  chall  and  pure  in  the  fight  of  God, 
but  ib  Beftial  and  a  Whrrcconn. 

10.  How  tiienihould  uc  pray  that  Chrift  would  enter  with  his  Kcavenly  Vir- 
gin Seed,  and  change  it  into  the  Paradifical  Image  again? 

11.  SuchaFi^uie  vcePe  alfom  Z/in/ii  with  Bthjheba,  under  whofe  Murther 
and  Adultery  God  !et  the  Line  of  the  Covenart  iv  the  middle.  Apd  after  again 
in  Solomon  who  had  fo  rnan>  Wi\  es  and  toncubincs  and  jovned  himfelf  to  Ido- 
latrous Women:  To  (hew  Cj-.rift  ftiould  fet  himfelf  in  the  midft  amongfl:  the 
Heathen,  and  tear  away  their  Idolatry,  ^nd  tonverc  their  Hearts  to  himfelf.^ 

12.  *  of  the  Twins,  the  fir  ft:  put  forth  his  rTard  and  the  Midwife  tyed  a  red  *G'f».  38.27J 
Thread  on  it,  but  he  pulled  back  his  Hand,  and  the  other  came  out  firft.    Firft  js,  2$,  30. 
the  Humane  Nature  acccr.  ing  to  Ada-mi  rig'it  and  felf-  will  puts  forth,  about  this 
HumanityofChrift,  the  red  Thread,  with  iV.etVing  of  Blood  is  bound,  then  muft 

it  return  again  into  the  Word,  then  cometh  the  inward  ii€vv  Man  firft.    Thus  is 
modelJized  Chrifts  breach  through  Hell,  Death  and  Wrath  of  the  firft  Principle. 

CHAP.  LXVI.  How  Jofeph  wa^  fold  to  Potiphar.    -^«^  of  hU 

Chafiity  And  Fear  of  God. 

I.  T)Of/;)^irhavirg  bought  ^o/f/>^,  fer  him  over  his  whole  Houfe;  fo  muft  the  (7^.29,78' 
X     Chrifian  let  che  Government  be  Chrifts  then  (hall  his  twenty  pieces  of  „  |^^      '* 
Silver  become  tirtv  pieces.  v/!f   the  Adamical  Humarity  be  exalted. 

2.  The  Wife  r.f  ^o/.p/?'s  M<.fter  caft  her  E;  es  on  fpfeph,  vi^-  The  Whorifli  Eue 
(  the  Beftial  Lu'l  in  the  i'rifon  of  t^lefh  and  Rlood^  wherein  is  che.Serpents  fting  ) 
aflaulteth  the  new  repe-ierate  Child,  who  muft  conver 'e  in  this  World  with  fuch 
impure  Lufts;  for  which cauetheBrxly  muft  die  and  rot,  and  this  Beftial  Spirit 
bede  Iroy  d  ;  for  in  it  the  Devil  dtaweth  t.he  Nob'.e  Virgin.  Child,  the  chaft  fO' 
fepb;  who  faith,  I  will  not  lye  with  thee,  nor  be  near  thee,  thoaart  the  Wife  of 
the  Spirit  of  this  World.  ■  -^   ■         ■■...... 

?•  jofeph  was.alone,  and  {hi?  caught  hirn^  and  he  fled  and  left  his  GartT-e;-:t,  ^c.  Qg^_  ^^,  i  j^ 
The  Soul  1^ ,-' one,  theSpintof  Godnot  ftirringinit,  and  then  doth  the  Devil  (by  12  Ij,i4,if. 
the  Whoi  iih  Woman  J  fhorm  the  Soul  in  t^e  Lires  f^St^cc  to  defi  e  the  precious 
,  Virgin  Child,  for  the  Serpent  would  copulate  wi^h  the  "^oul,  but  thechaft  Divine 
CI  lid  flics  vix-  hides  iti'elfm  its  own  Principle,  that  it  comes  not  near  this 
Whore  in  Flefti  and  Blood,  thus  ftrongly  the  Divine  Purity  fhields  it  fclf- 

G  g  g  4.  Gods 


Myftemm  Magnum,    Part  III. 

4.  Gods  Children  have  no  danger  greater  than  worldly  Exaltation, for  that  is  the 
Throne  of  Pride,  Luft,  Cruelty,  Wrath,  and  of  the  Prince  of  this  World,  which 
is  not  rcfifted  but  by  giving  up  felf,  as  did  J^cfepb  and  Dariet. 

f.  Then  his  Matter  put  him  in  Prifon,  &€.  This  figureth  the  final  Tryal  of  the 
Child  of  God,  who  is  refigncd  wholly  to  Gcd,  and  dead  to  himfelf,  and  his  own 
will.  (  As  a  Prifoner  condemn'd  expefling  Death,  knowech  not  how  to  get  com- 
fort from  any  Creature.j  But  liveth  in  the  unfcarchable  will,  ftanding  again  in 
thcfirftlmageisafimilitudeandfparkofthe  One  and  the  All. 

6.  It  is  betrernot  to  know  than  to  will  according  to  felf,  for  the  will  of  that 
which  kncweth  not,  paffcth  away  with  the  creaturely  Life,  but  the  will  to  felf 
cendeth  it  felfofffrom  the  intire  will  into  rcftlefs  inquietude  5  which  is  the  Source 
and  Torment  of  all  the  Damned,  the  ftrife  of  the  will  bringing  Enmity. 

7.  ButCodisthewillof  the  intirely  refigned  Man,  in  him  Sin  ceafeth,  and 
tho'Godswillof  Anger  fiir  in  him  to  bring  down  Fire  as  E/zAf,  yet  all  is  right; 
for  God  doth  it  by  him  as  an  Inftrument.  Night  is  tum'd  into  day,  the  Curfe 
and  Malice  of  the  World  into  Paradife,  as  did  S^ofefh's  Prifon,  and  Daniel^s  Den 
lift  them  up. 


CHAP.  LXVIL  Of  Jofeph'x  Exponnding  the  Dreams  of  Pha- 
raoh'j  Butkr  and  Baker, 

!►  ^Tp  HE  Art  of  Agronomy  according  to  Aftrology  may  Interpret.  But  ^ofeph 
X  got  by  refignation  into  the  total  j  and  in  it  the  Divine  Eye  which  fees  the. 
ground  of  all. 

1.  Every  Man  hath  the  Image  of  his  Conftellation  in  himfelf,  and  when  time 
comes  for  kindling  the  Magick  Image  to  work,  the  Aftral  Spirit  feeth  what  Figure 
it  felf  hath  in  the  Elements :  But  the  Elements  affording  only  a  Beftial  Figure,  the 
Aflral  Spirit  hath  only  a  Beftial  appearance.  So  a  Beaft  dreameth  according  to 
Fancy,  as  doth  a  Eeftial  Animal  Man.  But  there  is  great  difference  betwixt  the 
faife  wicked  Soul,  which  daily  willethand  figureth  Bcftial  things,  and  the  pious  Di- 
vine Soul  wherein  Gods  Spirit  is  manifeft* 

y.  But  the  right  Vilions  are,  when  Mans  will  ref^eth  in  God  ;  then  it  fccth. 
with  Gods  Eyes,  for  then  the  Aftral  Spirit  cannot  model  it  felf  into  the  fancy; 


C  H  A  P.  LXVIII.  Pharoah  Breaming  f aw  fevm  Fat  Kine,  &C. 

Q'^l.  47.  i,  ta  !• 'T'Hefe Dreams  were  fliewnPiffrfricft  out  of  the  Centre  of  Nature,  therefore 
S,-  X    the  Natural  Magicians  who  faw  only  into  the  working  of  Nature  in  the 

Conftcllationunderftoodrhem  not  j  but  ^o[eph  being  a  Divine  Magtu  underftood 

them. 

2.  The  E^;pt/4»  Art  Magick  was  common,  but  being  abus*d  to  Witchcraft,  was 
fuppreft  by  the  Divine  Magi  a  in  the  Kingdom  of  Chrift.  And  it  was  well,  that 
thereby  theHeathensFaich  in  their  Idols,  which  tho*  they  had  their  ground  in 
Nature,  were  above  their  Sphere,  worfhipt  for  Gods,  Might  be  rooted  out  of  MenS: 
Hearts. 

3.  But  Titular  Chriftendom  is  furcharg'd  with  fuch  Magi  as  have  only  an  empty 
babling  of  fupernatural  Magick  without  natural  underftanding  of  Gcd  cr  Nature, 
butsoake  Images  of  Faith  andO£iQi^about  KeligioD,  beipg  really  dumbldok 

4.  ThcrcfiBta 


Myfierkm  Ma^rnn.    Part  ni.  ^17 

4.  Therefore  as  it  uasneceflary  that  the  Natural  Magick  fhould  be  difcontinued 
where  the  Faith  of  Chrift  was  manifeft  j  fo  is  it  now  more  neceflary  that  the  Na- 
tural Magi  k  were  again  reftored,  that  Titular  Chriftendoms  Idols  might  through 
the  formtd  Word  in  Nature,  alfo  by  new  Rcgeneracion  be  fuppreflcd  ;  not  to 
take  up  Heathen  Idols  again,  but  to  fhew  by  the  formed  Word  in  Love  and  Anger 
with  irs  re-exprclfi^n,  the  fi-ffence  of  all  Eflences. 

y.  The  fevcn  Fat  Kine  and  good  Ears  of  Corn,  denote  the  feven  Properties  of 
the  Eternal  Nature  in  the  good  and  holy  Ground,  the  Lean  Kine  and  Blafted  Ears 
the  fevcn  l^ropcrries  in  the  Wrath- 

The  fevcn  Pat  and  Well  favoured  Kine  and  full  Ears,  Figure  what  God  made  *(7e«.^jj^ 
Man  at  firft  j  and  the  feven  lean  and  Blafted,  fliew  what  Man  made  himfclf  i;,  itf. 
to  be, 

And^ofepb  Figureth  Mans  Reftoration  by  his  Deliverance  and  Advancement. 


CHAP.  LXIX.  How  the  Famine  drmth  Jok^Ks  Brethreft  to  him, 
and  how  he  fiev/d  himfdf  to  them. 

f .  nn  HE  41  of  (7  M.  Figureth  excellently  the  real  Chriftian,  who  by  Perfccution  Get.  41! 

Y  is  in  Chriits  procels :  And  how  he  not  only  forgiveth,-  but  is  gracioufly 
bountiful  to  his  Perfecutors.  A  lib  how  Sin  brings  Anxiety  on  them.  And  Gods 
feverity  againft  Sin,  that  the  Sinner  may  drea  ^  it    and  leave  it. 

2.  By  Benjxmin  the  yourgeft  Brother,  is  fignified  th-  Adamical  Humanity,  vi^» 
that  Image  of  the  Heavenly  Worlds  lubftance  w  hich  faded  in  Aiim. 

3.  Theparricularpartsof  this  42.  Chap  are  fo  manifeft,  that  the  inlightened 
Soul,  the'  it  runs  may  read  irs  Tendency,  Figure  or  Language. 


CHAP.  LXK.  Jacob'j  Sens  went  into  Egypt  the  fecond  time^  and 
did  eat  at  Joleph'j  J  able y  yet  knew  him  not, 

I.  npHIS  43.  Chap,  fhewethhow  the  outward  Nature  bringeth  all  its  Lifcs  C?«f,43r 

1.  Eflences,  very  timoroufly,  inroChriits  Death,  yet  in  the  end  is  made 
willing  to  enter  into  the  dying  of 'elf:  As  ]AQob  having  loft  Jo/epib  and  5'//«eo«,  is 
content  to  give  up  Benjamin  alfo  j  and  tais  Death  it  willingly  tafts  on  Divine  con- 
fidence that  it  bringeth  the  will  of  God  with  it. 

1  This  Chapter  (hews  how  the  Forms  of  Life,  by  reafon  of  an  evil  Confcience 
tremble  before  God,  as  Jico'js  Sons  before  Jojtph- 

3.  It  fliews  how  Gvid  entertains  the  Soul  t)y  feeding  him  at  his  Table  the'  in  a 
ftrangeForm,  then  lets  him  go  in  Pc;ace,  yet  afterwards  comes  with  a  terrible 
Tryal ;  as  Jofeph  did  tlicm,  vs  ith  his  Cup  in  Benjmin's  Sack  j  which  Cup  figriiieth 
the  Lords  Teftamcnt. 

Ireftrainnoy  Extraftsto  this  brevity  j  becaufethe  total  of  the  Excellent  Dif- 
courfeo.uhis  Chapter  is  fo  evident  an  Expofition,  as  if  written  by  the  Sun- 
Beams. 

\ 
Ggg  a  CHAP. 


^j$,  Myjlemm  Magnum,    Part  III. 


C  H  AT*  LX5tt"  tjf  lofeph'jr    Cup  being  put  into  Benjamin*/  Sack- 

1.  T b/e;»^'s  Brethren  fland  here  in  th&  Figure  of  the  truly  converted  Chriflian. 
J  iofeph  of  the  Wrath  of  God  in  Nature.  The  Cup  in  that  of  Chrifl's  Sufferings. 
Thus,  Joseph's  Brethren,  vi^.  The  Chnflianis  by  the  Wrath  of  God  in  the  fleihl/ 
Evil  Nature,  the  Evil  World  and  the  Devil  accufcd  to  have  ftoln  the  Silver  Cup  of 
Chrift's  Sufferings,  who  though  Innocent,  do  give  themfelves  up  to  fufFer  Bonds, 
Servitude,  Shame  and  Death.  Chrift  faith,  He  can^e  not  to  fend  Peace  on  Earth, 
but  Strife,  ^c 

2.  Thole  of  our  own  Family  in  Fkfh  and  Blood,  muft  be  Enemies,  as  a  Tree 
growethin  heat,  and  Cold,  and  Storms,  fo  in  Strife  groweth  the  Tree  of  Pearl. 

3.  The  Cup's  being  uppermofi  in  the  Sack,  denotes  Gods  Peoples  Sufferings  to 
be  uppcrmoft  (vix-),on  all  (yii-)  continually. 

From  the  lothVcffe  to  the  37t!ij  is  a  riioft  profound -convincing  Difcourfe  of 
the  ufe  of  Strife. 
Gen.^^,  7,  8,  4  Jo/frp^'s  Brethren  anfwered  the  Steward,him  with  whom  the  Cup  is  found  let  him 
9,10.-  beput  to  Death,  and  we  will  bemy  Lords  Servants.  Shewing,  1.  How  ready  the 
Man  who  received  fome  Grace  is  to  Juftifie  himfelf.  They  would  not  be  thought 
Thieves,  though  they  had  ffoln  even  ]ofeph  himfel<\,  z.  How  confident  they  are  in 
their  juftification,  He  that  did  it  fliould  die,  and  they  all  would  be  his  Servants. 

jr.  TheChriflianprefentlythinkshe  ihould  be  exempt  from  Suff'erings,  and  all 
wrong  him.  But  his  guilt  ffandechopen  before  God's  Righteoufnefs,  who  requireth 
Man  to  be  in  the  imitation  and  procefs  of  ChriH:  in  his  Suffcritigs  and  Death ;  There- 
fore hath  the  Chriftian  no  Excufe  when  God  caufeth  him  to  be  laid  hold  on  in  An- 
ger by  his  Steward  the  Children  of  this  World  as  a  Thief,  Novellift,  Enchufiaft  He- 
retick  which  thou^  imputed  to  them  wrongfully  from  the  World ,  yet  is  he  guilty 
of  all  Adamical  Sins,  and  fuffereth  in  Chriffs  Procefs  jadly,  what  Ghriil  fuffered 
innocently. 
Gen.  44.  1 1,  6.  And  they  hafted  arsd  fearched  every  Mans^  Sack,  beginning  at  the  Eldeft,  and 
ii»ij.  the  Cup  was  found  in  Benjamin  sS&ck,  and  they  rent  their  Cloaths  and  returned. 

•  c  :• ;"  -I'When  Adam,  finned,  the  Law  fetched  him  ba:k  into  the  City,  vi^-  Tat  Earth  out  of 
which  the  Body  proceeded,  there  did  Righteoufnefs  fearch  all  the  Natural  Proper- 
ties, beginning  at  the  firft  Form  of  Nature,  but  the  Cup  of  ^ofepb,  vi\.  ofchrift, 
was  found  only  in  Benjxmins  (vi\.)  in  the  youngeft  Brothers  Sack  (v/jf.j  the 
Youngcft,  the  Word  of  theinfpoken  or  infpired  Grace. 
V.  I4j  ly,!^,  7-  And^Mi<?i'  went  with  his  Brethren,  and  they  fell  down  before  ^o(epk^  &c. 
17,  '  The  Law  having  brought  Man  back,  cannot  anfwer,  but  yields.  But  God  would 
not  have  future //r4eZ  to  be  his  Servant,  the  nrft  Forms,  v;!{;-  in  outward  Wcrfliip 
only,  but  B?r;.fw/n  the  inward  heavenly  Worlds Sub.ftance. 

8..  J'udxb  who  was  Surety  for  Berjxmin^  his  Pleading  fo  hard  that  he  durft  not  go 
home  without  him,  lei  he  bring  his.  Fathers  grey  hairs,  ?ir<:.  Shews?  That  if  the 
Adamical  Man  fliould  go  into  Paradice  without  Chrift's  Life  and  Subftance,  the 
Life's  Nature  would  not  be  manifcll ,  vii-  would  not  live  in  the  Kingdom  of 
Heaven. 


CHAP. 


TJyfter turn  Magnum,    Part  IIF.  j^r^ 


CHAP.  LXXII.  How]ok^\\mamfe[tedhmfelf  before  his  Brethren, 

i»  "O  Ecaufe  the  Law  could  not  bring  Man  back  into  Paradife,  the  great  J'ofeph  (of  Gen.  45:.  r^ 

IJ  mecr  Compaflion,  feeing  Mans  Mifery)  could  no  longer  withhold,  but  2,3. 
criec^,  Let  every  one  go  forth  fv/^.;  When  Jefus  would  manifefi  his  higheft  Mercy, 
the  Law,  Ceremonies  and  Mans  Ability,  and  will  muft  depart. 

2.  Then  5^0/epi  wept  aloud,  fo  that  the  Egyptians  (F/jij-jo^'s  People)  heard  him, 
(yi\.)  the  Weeping  and  Compaflfionof  Jefus  founded  to  the  Heathen  and  Nadons, 
and  he  faid,  1  am^oftph  your  Brother  ;  Voth  my  Father  yet  live  ?  (vi^.)  1  am  Jefus  in 
thee  :  is  the  Father's  Nature(-t'/!j;.  a  Breath  of  the  Divine  Lifejyet  in  the  Soul  ?  And 
they  could  not  anfwer  him  3  nor  can  the  Soul,  for  the  Soul's  own  will  is  terrified 
tilJ5eath,  there  is  a  gnawing  guilt  making  him  Dumb. 

3 .  Then  faith  Jojcph^  Come  near,  be  not  careful,  nor  think  that  I  am  angry  that 
you  fold  me ;  for  God  fent  me  to  prefcrve  you  alive  (v/jj;.)  I  am  no  more  angry 
that  I  have  been  fold  into  thy  Death  5  for  it  was,  that  1  might  nourifh  thee. 

4.  There  will  yet  be  five  years  of  Famine  (v/if.)  the  Divine  hunger  willyet  re- 
main in  thy  five  Senfes. 

J".  Make  hafte,  let  my  Father  and  all  his  Children  and  Cattle  come  to  me,  &c.Qg^^  45''"» 
{yi\.)  thy  Nature,  thy  whole  Life,  Converfations,  all  thy  Thoughts,  thy  Tern-  12  i?  14  i?. 
poralEdate.  j  5>   •'  ^ 

6.  Your  Eyes,  as  alfo  the  Eyes  of  my  Brother  Ber.jxmin^  fee  that  it  is  I,  that  fpeak 
to  you  {vi\)  your  inward  Eyes,  and  the  Eyes  of  the  new  Mans  for  they  fee 
through  the  outward  Sences  as  the  Sun  piercech  through  Glals,  and  yet  it  remain- 
ethGUfsftill. 

7.  And  ^s/f/'i' fell  about  Sew/iwzVs  Neck,  and  wept,  atid  kifled  them  all  (v/^-) 
when  Chrift  in  the  inward  heavenly  Subflance  which  faded  in  Ainm  is  manifcfled : 
Jefus,  with  his  weeping  love  (Gods  great  fwectnefsj  kifTech  the  creaturely  Souls 
EiTences  .•  whereby  it  re-obtaineth  its  life,  and  fpeaketh  with  God  in  Chrift  Jefus. 

8.  And  when  the  report  came  to  Pharaoh  it  pleas'd  him  well.  And  he  commanded 
Chariots  fliould  be  fent  to  fetch  ^.i<ro&,  and  all  his  into  Egypt  (vi^.)  when  thrift's 
Voice  foundeth  in  the  Soul,  the  report  thereof  prcfleth  into  the  Fathers  Property 
of  Fire,  which  is  therewith  pleafed,  and  Chariots  are  fent  (v;^.)  the  Spirit  in  the 
Word,  which  bring  it  to  Paradife. 

9.  And  he  fent  a  prefent  for  his  Father,  (vii-)  his  Flefh  and  Blood,  wherewith 
the  Soul  feafteth. 

10.  The  five  fuits  to  5e7iy<«mz«,  the  five  Wounds.  _ 

ir.  The  thirty  Pieces  of  Silver  given  him,  the  Gifts  of  Chrift  ,  wherCAJth  the 
Chriftian  muft  Trade. 

11.  The  ten  Afles  loaden  with  the  choice  things  of  Egypt,  the  ten  Command- 
ments in  the  Law  of  Nature. 

15-  ThetenAfles  loaden  wich  Corn  J  the  ten  Forms  of  the  foulilh  and  natural 
Fire  life. 

14.  The  Food  to  fpend  on  the  Way  the  Word  of  Cpd,  which  .thcipQQr.oJd  4dm 
muft  cat,  that  "he  may  live. 

u.  Hecommanis  they  fall  not  out  by.  the  Way,  but  v..alk  ip  love  and  peace 
to  Paradife. 

ic.  And  they  came  to  their  Father,  and  toid  him  of  the  great  Glory  of  ^ofephy 
his  frefcnt  and  his  Words  3  but  Jacob  bejieved  them  not,  but  when  hefaw.the 
Chariots,  his  Spirit  revived,  CWt-)  when  Chiifls  Apofties  were  iosden  wi:h  hisPre- 

fents , 


'^^d  Myflerkm  Magnum.    Part  HI. 

fents,  whichthey  carried  to  their  Relations  (i/itO  thofe  who  were  in  the  Kjng<!o«i 
of  Nature ;  they  believed  not  thole  exceeding  great  things,  till  the  Chanots  of  the 
Holy  Ghoftcame  and  then  they  revive  and  live,  and  fay  it  is  enough,  I  will  go  into 
repentance  that  I  may  fee  my  Saviour  before  I  die. 


CHAP.  LXXIII.  Horv  Jacob,  and  his  Children,  and  all  his^  &cJ 
went  into  Egypt. 

r.  T  Acob  is  the  Figure  of  the  new  Man ,  having  received  the  Prefent,  (/,  e.>  the 
y  earneftofChriftslove  and  the  Chariots  of  Jo|ep  -  viz  the  Holy  Ghoftj  go- 
eth  taEjypt  {i.e.)ii\to'K~^(iwxxccw'v.\\  all  his  Children  (re.)  his  Powers   and 
coming  ioBterjh^bi,  the  founding  Voice  of  his  he<irt,facrificeth  (vi^.)  his  Soul. 

2.  The  Powers  proceeding  out  of  his  own  Loiiis  are  66  them  'ticai  number  of 
the  Beaft;  and  h\m.\t\Vfoleph  and  ^fe/ep^'s  two  Sons  make  70  the  Number  of  B^te/. 

3.  This  going  forth,  is  an  Imaee  of  the  laft  Exit  or  true  Chri^ians  departure 
tm  oi  Babdy  m  -he  end  of  the  Reign  of  the  Beaft  and  Whore.  The  fi^nai  Star 
with  the  Chari  t  offofeph,  areaheady  appear'd- 

G^n  4.S  28        "*   ^l^'i^i^^^^^  9udih  before  himtofo(  ph  (yi)  the  incorporated  Covenant  of 

i 9   zo '      '    ^^^  '"  ^^^  ^^  ^ofeph  and  G  (hen^  the  reft  in  Chrilt. 
^'  ^  '  y.  And  when  tie  heavenly  ^ofeph  meereth  ficob,  the  old  Adamical  Man,  he  fal- 

lerh  about  his  Neck,  vi^.  his  del  ire  and  longing,  and  filleth  it  with  Tears,  fhed  m  his 
Sufferings-leading  to  Vidory  and  Eternal  Joy.  Then  faith  the  Natural  Man,  now 
would  I  willingly  die  (vi^)  give  up  all  my  right  and  willing  of  Vanity  now,  that 
the  new  Man  in  Chrift  is  manifeft  in  me 

Gc«.4^.  ?r        ^-  f^'''P^  faith,  I  rviU  go  up  and  reU  Pharaoh,  eiT'f.   Chrift  (vix)  The  word  of 

,2  22  34,'  Love  and  Hrace,  which  is  come  from  the  Father  into  our  Humanity ,  fpeakeththe 
word  of  the  Natural  Human  Life,  into  the  Eternal  Word  of  the  Father  .-  vihich  is 
here  called  telling  the  King.  That  is,  reconcileth  the  Rent  made .  by  the  natural 
fpeakif  gof  Self  and  Vanity  in  the  Human  Word  of  the  Father  s  Anger,  with  and 
again  unto  his  Love  and  Kingdom  of  Joy. 

7.  They  were  Herdfmen,  and  fuch  were  an  Aboriinatibn  to  Pharaoh  and  the 
^yptians,  (vi^.)  to  Gods  Majefty  and  Holy  Power.  The  AnimalSoul  in  the  Spi- 
rit of  this  World,  hath  awaked  many  hundred  Bcafts  (V'tO  Lulls ,  which  it jnuft 
be  converfant  with  and  rule. 

8.  They  were  placed  apart  in  Gojhen  (yi^.)  in  the  outward  Nature,  yet  in  the 
Blefllng,  and  fliould  dwell  near  God,  but  a  Principle  is  the  DAftindHon ,  as  time 
and  Eternity. 

5.  And  fofeph  willed  them  to  fay  to  Pharaoh^  Thy  Servants  are  Herdfmen  j  fo 
muft  all  fay  as  well  Potentates  as  Beggars  Prief^s,  i^c.  We  cannot  -and  and  fubfift 
before  thee.  O  Holy  God;  we  are  but  Herdfmen,  even  from  our  You*h  (vi^.} 
from  Adam  till  now,  we  keep  and  manage  our  belial  Property.  Let  thy  5'ervants 
find  Gra.c  in  thy  fight  to  dwell  before  thee  in  this  Gojhen' 

CHAP.  LXXIV.    Jacob  and  five  of  JofephV  Brethren  fet  before 
Pharaoh.    Egypt  Sold  for  Com,  ' 

Gen.  47. 1^2 ,  I.  T)  ^'^^'i^h  ftsndeth  here  in  the  Figure  of  the  Etctnal  Father,  "^'coh  of  old  Aiim 
3, 4, 5,  6.  JL    d-oh^'%  five  youngclt  Brethren  of  the  five  Senccs  in  the  Propcriies)  01  Life. 

So 


V 


Myflemm  Magnum.    Part  HI  ^i.t 

So  fhould  we  humble  our  felvcs  before  God,  thy  Servants  are  but  Herdfmen,  &e. 
Then  faith  the  Eternal  Father  to  Chnft,  Is  this  thy  Father  AJam  ?  are  thelethy  Bre- 
thren according  to  the  Humanity  ?  The  Kingdom  of  Heaven  and  of  Nature  ftandeth 
open:  If  any  of  them  be  Expert,  fet  them  over  my  Cattle,  v/'t.  into  the  Apollolick 
Office,  to  feed  my  Flock. 

a.  ^/co&  bleffcth  ^v/'t- thankethj  Phar^oby  and  acknowledgeth  his  own  Evil  and 
anxiety  in  the  cares  and  difquictnefs  of  this  Life. 

3.  The  Famine  in  Egypt  and  Cxman^  figureth  the  poor  fallen  Man  in  Body  and  Qg^,  .j,  ^y 
Soul,  withcr'dby  Gods  Anger;  fofsph's  Com,  the  Divine  Word  of  Grace:  The  14  ry  16  17! 
Money ,the  crcaturely  word  of  the  Human  Life ;  The  Beafts  given  when  the  Money  '  '  '  * 
was  fpent,  the  Image- like  Property!  i  Man's  Life.    Thus  the  fallen  Man  bringeth 

the  heavenly  ^ofeph  his  imaginary,  fi<fiitious,  formal  and  cuftomary  Prayers,mcant 
by  the  Money.  But  when  anguilh  of  Confciencc  vsdthereth  up  the  Hope  drawn 
from  fuch  cold  Prayer,  the  Famine  prevaiicth,  and  forccth  to  bring  the  Beafts  and 
Cattle,  vix  earthy  D^fires,  Self- wit  and  Subtlety. 

4.  They  gave  themfelvesand  their  Land  to  Phxraoh,  &c.  This  figureth  the  real,      ^  jg    jd, 
eameft  refignation,  of  Body,  Soul,  and  whole  Intereft  to  God,  to  receive  Food       '     ' 
from  Chrift. 

y.  So  whole  Effpt  became  Phxraoh's,  but  the  Land  of  the  Priefts  he  bought  v.  20,  si,  i2i 
not,  ^c. 

6.  In  Aiam  all  Men  became  untrufty ,  but  Chrift  hath  bought  the  whole  Nature, 
abd  given  us  to  God  again,  but  the  Priefts  Fields  were  left  to  them  for  a  PolTeflioa 
(yix)  the  incorporated  Word  of  Grace,  the  Temple  of  Chrift,  the  Qty  of  God, 
which  no  Man  can  Sell,  Pawnor  Engage  by  Oaths,  for  it  bclongeth  to  the  Eternal 
one  i  this  inward  Man,God  willech  Man  fliould  keep. 

7.  Four  parts  (hall  be  yours,  but  the  fifth  (h^Whc  Pharaoh%  Cvii.)  This  Seed  v.  a?' 14^. 
ihall  chcrifti  the  four  Elements  of  the  Body,  and  four  Properties  of  the  Souls  Fire-  '  ^j'  26. 
life,  but  the  fifth,  (v/^.)  The  Love- fire  in  the  Light,  is  the  Lords,  herein  is  the  Soul  ' 

an  Angel,  and  Gods  Kingdom  of  Divine  Joy  is  in  us. 

8.  The  Priefts  Field ,  the  heavenly  Worlds  Subftance,  Chrift  buyeth  not  with 
his  Blood  as  the  averted  Soul  was  bought  j  for  that  never  received  the  Turba  in  it  j 
but  in  the  Fall  difappeared,  and  the  Soul  was  blind  concerning  it  j  into  this  was 
the  Word  infpoken  again  in  Paradife,  and  is  filled  with  Chiifts  Flefli  and  Blood.  It 
is  in  the  Soul,  through  the  Soul  and  of  the  Soul,  but  hath  another  Principle,  as 
Light  hath  than  Fire,  from  which  Fire  and  Light  proceeds  Air,  and  a  dewy  Water 
which  again  nouriflieth  the  Fire. 

9.  The  HiiTnry  of  the  Five  Books  of  Afo/w  is  this ,  in  the  Figure.  The  Exit  out 
ofCaniiAn,  and  return  into  Canaariy  (hews,  how  Man  went  out  of  Paradife  to  be  a 
Bondflave  of  Gods  Anger ,  and  there  be  afflifted ,  perfecuted  and  tormented  : 
and  how  the  right  Adamical  Man  fhould ,  with  great  Hofts  and  Armies  and 
much  purchaCed  Goods  (got  in  the  Divine  Operation)  enter  again  into  the  Pro- 
mifed  Land. 


CHAP.  LXXV.    //bn?  Jacob  bkffeththe  two  Sons  o/Jofeph^  and- 
preftrreth  the  Tonnge^y  &C. 

1.  TOfefift  brought  Mmaffeh  in  his  left  Hand  towards  SF^cofc's  right Hand,and  Ephreim 

^  X  (l^is  youngeft)  in  his  right  Hand  towards  Jacob's  left  Hand.    Thefc  two  fig- 

nifie  the  inward  Man  ••  the  Eldeft,  the  fiery  Soul;  the  Youngeft,  the  Spirit  of  the 

Soul,  thj:  Power  of  the  Light,  theiccondPrinciplCa  That  with  its  Love,  it  might  be 

let: 


-/{■f  Myjlemm  liL^gmm.    Part  III. 

fet  before  God's  left  Hartl  (vi^-)  his  Anger,  and  break  the  Serpents  Head.  The 
boul  he  fcttcth  before  his  right  Hand,  to  receive  the  Blcffing ,  but  that  could  not 
be.  TfraeL  Rretched  his  ri. .  t  Hard  and  put  upon  E^Knims  Head,  God  would  not 
give  the  Government  to  the  firfc  Birth  iyiX.)  to  tht  fier/  i'oul  feeing  ic  had  turned 
away  its  vs'ill  trom  God  ;  b-it  laid  his  Hand  of  Omniporency  on  the  Image  of  the 
Ligat,  fo  was  ti;e  fccond  Birth  uppcrmolt  in  the  Do  rinjon. 
Gen.  48. 17.  2.  'facob  gave  ^ofeph  (above  his  Brethren)  a  piece  of  Ground  which  he  got  front 
the  Amorites  by  his  i'word  and  by  his  Bow,  which  fignifieih,  chiiiKridom  get  by 
the  5'word  of  the  S'pirit  of  Chrift. 


CHAP.    LXXVI. 


TH I S  Chapter  (though  excellent)  is  with  part  of  the  77th  referr'd  to  the 
Abridgment  the  Author  himfelf  makes  of  ail  the  Iwdvc  m  the  dole  of  the 
77th  Chapter. 


CHAP.    LXXVIL 

I.  TJ   Eiihen  beareth  the  Iirage  or  Figure  of  the  firft  World,  who  was  fickle 
JlV    though  in  tl-e  greateft  Dominion. 

2.  Simeon  beginneth  with  Hoib^  ana  hath  Leviy  viz.  Sem  with  him  :  but  Simem 
was  the  Sword  of  HAm  and  faphet. 

3.  Levi  beginneth  with  Afo/ex,  whcfe  Sword  cuts  very  fliarply. 

4.  f«i<t^  beginneth  under  the  Prophets,  and  is  maiiifeft  in  the  Incarnation  of 
Chrift. 

J.  Zeiw/on  cohabiteth  (in  and  j  with  the  Kingdom  of  Chrift,reprefentirjgChriftcn- 
dom,  who  fits  pJeafantly;  for  ilie  is  a  new  Love. 

6.  Ijfichar  was  the  tinn^e  of  C  hriftendoms  being  fettled  in  Reft  and  Dominiori,yet 
muft  bear  the-;  rois  of  Chnft,  and  was  about  300  years  after  Chn  ft. 

7.  P^n  began  the  Potency  of  Chriiicndom,  when  they  fet  up  Kings  Emperors, 
Popes  and  Pompous  confecrated  Piaces.  The  Adder  and  Serpent  fate  in  Judica- 
ture cloak'd  under  Chrift's  Name.  Then  faith  the  Spirit  of  Chrift,  I  watt  for  thy 
Salvanon,  O  Lord  ;  now  is  Truth  bitcen  in  the  heels. 

8.  Gjii  bepinneth  the  rime  of  Univerfities  and  Schools,  when  with  might  <rf 
Arms,  Mtr  fc;  up  Anruhiift  in  Chrift's  Chair  by  babling  Difputes  3  fo  brn.g  in 
Tradrion  and  Canons,  making  the  Tail  to  be  the  Head    800  years  fince. 

9.  yi(ht:r  bega:  the  time  of  fiafering  Antichnft  for  fat  Bread,  about  600  years 
ago  and  nearer. 

10.  Naphtuly  beginneth  the  fearching  deep  Difputes  fbout  God's  Council  and 
Predcftinacion.  that  Men  might  cover  themielves  with  a  Mantle  of  plaufibie  Max- 
ims, acure  Logick,  this  hath  continued  ro  this  time. 

1 1  ^ofppf)  beginneth  Chrift's  remanifcftation,  he  Ejefteth  the  Adder,  and  5Ffl- 
/fpi^'s  Brerh.  en  muftnowbeaftiamedofchcfrUnfaithfuln^rs  and  Celling  him,  tor 
now  their  fubriltv.  craft,  tfTc  and  B<tiy/i;n  is  fallen,  and  become  the  Habitation  of 
Abominable  ticaftsj  but  fo/epi!>flouriftieth.  ■ 

1 2.  Bsnjimin  beginneth  with  J.^/f/;'?  sEvemng  to  divide  the  Spoil  of  the  firft'fehri- 
ftendom,  he  is  the  iirft  and  laft  time,  he  bcgin.icth  to  devour  Antichnft  as  a  vvolfi 
yctisbuta  Woir, 

So 


Myfterium  Magnum:    Part  III,  423 

So  ycel^  having  finiftcd  all  thefe  Sayings,  drew  up  his  Feet  on  the  Bed  and  de- 
parted. Shewing,  that  when  God  will  recall  the  unfolded  Nature  in  the  ftrifc  of 
time  into  hinrifelt,  ftritc  fliall  ceafe,  and  be  drawn  into  the  Temperature^ 


CHAP.  LXXVIII.    Jacob'i  Burial  in  Canaan  accompanied  with  alt 
the  Children  of  Ifrael,  and  many  of  the  Egyptians. 

I.  QHEWS  Chrift's  powerful  Exit  hence  to  Paradife:  and  that  when  Chrift  will 

^  bring  home  his  Bride,  he  will  have  many  of  the  Heathen  with  him  alfo.       Gen.  fo.  15"' 
X.  Their  Weeping  and  Mourning  fhew  (in  the  Mtigi)  Eternal  Joy.  itf  17  18  * 

3.  Jo/ep^'s  Brethrens  fear ,  and  falling  down  before  him ,  and  Jofeph's  weeping     ja  2©  21 
and  gracious  Anfwer,  not  only  of  Pardon,  but  to  provide  for  them  and  theirs :  is  *     ' 
a  mighty  comfort  to  Jofeph's  Brethren  (vi^-)  to  the  Repenting  Sinner,  under  An- 

guifli,  for  his  firft  committed  Sins :  who  iaith,  they  Ihall  not  only  be  Pardoned,buc 
turn'd  into  the  belt. 

4.  Jofeph's  Defire  of  an  Oath,  to  carry  his  Bones  out  oi Egypt  to  his  Fathers,  fig- 
nifies  God's  Oath  in  Paradife,  that  Chrift  would  come  again  to  his  Brethren ,  and 
ftay  forever  with  them.    Amen. 

This  was  the  Author's  Eighteenth  Book. 


FINIS, 


M  h  h  Some 


424 


Some  Brief  Remarks  concerning  the  Life  and  Conver- 
fation  of  the  Blejfed  Jacob  Behmen,  ColleSled 
out  of  the  Relations  •publifhed  concerninghim- 

'AcobBehtr.enwAsTiCiYn  in  the  year  iS7S'  at  a  Town  in  the  upper  Lufatia 
named  Old  Seider.burg  diftant  from  Gorlitts  about  a  Mile  and  a  half,  his  Pa- 
rents were  of  the  poorer  fort,  >et  of  fober  and  honeft  demeanour.    His 
Education  and  Breeding  was  fuitable  to  their  Wealth ;  his  firft  Imployment 
being  the  care  of  the  common  Cattel  amongft  the  reft  of  the  Youths  of  the 
Town:  But  when  grown  Elder,  he  was  placed  at  School,  where  he  learned  to 
read  and  write  ;  and  was  from  thence  put  an  Apprentice  to  a  Shoemaker  in  Gor- 
litts, with  whom  having  ferved  his  Time  in  the  year  1^514,  he  Married  one  l^tt- 
therine  thQ  DiLUghztr  of  fohn  Hunjhman^  CkizQn  of  Gorlitts  ;  by  her  he  had  four 
Sons,  living  in  the  f?ate  of  Matrimony  thirty  years;  His  Sons  he  did  in  his  Life 
time  place  to  feveral  honcft  Trades.    He  fell  fick  in  Sihjia  of  a  hot  burning  Ague, 
but  was  at  his  defire  brought  to  Gorlitts,  and  there  died  the   i8th  of  November^, 
1624.  beingin  the  ycth  year  ofhis  Age,  and  was  Buried  in  the  Church-yard.    A 
Hieroglyphical  Monument  was  Erci5lcd  over  his  Grave  by  a  Friend,  which  had  re- 
mained but  a  while,  but  was  razed  and  embezelled  by  the  rude  Hands  of  the  envi- 
ous :  As  to  his  Perfonage,  I  may  truly  fay  it  was  not  fuch  as  was  Amiable  among 
the  Children  of  Men,  yet  fo  hath  God  in  his  Providence  frequently  difpofed  his 
Gifts,  and  made  Stewards  thereof,  fuch  as  in  Mans  Eye  could  not  by  the  Symme- 
try of  Face,  and  compofure  of  Behaviour,  take  upon  truft  the  mfaneft  Office. 

He  was  Lean,  and  of  fmall  Stature  ;  he  had  a  low  Forehead,  his  Temples  pro- 
minent, fomewhat  Hawk-nofed,  his  Eyes  Grey  and  very  Azure,  his  Beard  thin 
andfiiDrt,  his  Voice  low,  a  pleafing  Speech,  Modeft  in  his  Behaviour,  and  Hum- 
ble in  his  Conver  fation.  Concerning  his  fecond  Birth,  and  what  was  in  order 
thereto  remarkable,  we  find  manv  things  therein  obfervable  and  flrange,  which 
may  perad venture  bring  fome  diSafte  to  Perfons  not  verfed  in  the  general  Provi- 
dence of  God,  who  believe  that  he  hath  confined  his  Mercy  and  Bounty  to  their 
Miniftrarions,  and  like  wilful  Children,  are  pee/iili  if  tiieir  Father  ufe  Indulgence 
to  any  but  themfelves,  or  out  of  his  ufual  order. 

Whihl  he  was  a  Herd  Boy,  in  the  heat  of  mid-cay  retiring;  from  his  Pky-  fellows 
tQ  a  lirde  ilony  Crag,  hard  by,  called  the  Lands  Crown,  where  the  natural  Si- 
tuation of  the  Rock  had  made  a  feeming  Inclofure  of  fome  part  of  the  Mountain, 
finding  an  entrance  into  it,  he  went  in,  and  faw  there  a  great  wooden  Veflel  full 
of  Money,  at  which  light,  being  in  a  fudden  Aftonilliment,  he  did  in  hafte  retire, 
not  moving  his  Hand  thereinto,  and  came  and  related  his  Fortune  to  the  reft  of 
the  Boys,  who  coming  up  along  with  him,  fought  often,  and  with  much  diligence 
an  entrance,  bii :  never  found  any  ;  tho'  fome  years  after,  a  Forrcign  Artifl,  as 
^^/uoi  him  (elf  related,  skili'd  in  the  finding  out  fuch  Magick  Treafures,  took  away 
the  fame,  and  thereby  much  inricht  himfslf,  yet  perillie J  by  an  Infamous  Death, 
that  Treafure  b;ing  Lodged  there,  and  it  feems  laid  covered  with  a  Curfe  to  the 
Finder  and  Taker  away. 
Our  Saviour  had  tcudrcd  him  the  WoiM  and  tlic  Glory  thereof,  which  was  a 

fair 


Extra^s  of  the  UfeofJ^cch  Behmen. 

fair  o^er,  had  the  condition  been  any  thing  tolerable,  tho'  if  zilaredly  believe  few 
obtain  it  at  lefs  rate- 

When  he  had  been  an  Apprentice  fomeilior':  time,  his  Mader  and  Miftrcfs  be- 
ing abroad,  there caire  a  manger  to  the  Shop,  or' a  rs^^erent  and  grave  Counte- 
nance, yet  in  mean  Apparel,  and  taking  i;p  a  pair  of  Shoes.  iJelired  ro  buy  the 
fame  ;  the  Boy  being  icarce  goc  higher  than  the  iwespi-igof  theSnop,  would  noc 
p.cfiime  to  fet  a  Rate  for  the  fnne,  but  i.yid  hi:n  his  iVIa.4er  and  Miftrels  were  not 
wichm,  and  himleit  durft  not  Adventure  the  Sale  of  any  thing  without  their 
order. 

But  the  Strangei  bsirg  very  importunate,  he  offered  them  at  a  price,  which  if 
he  got,  he  was  certain  wci' Id  lave  himfeif  harmie;"s  ?n  tne  parting  from  them^ 
fuppofing  alfo  thereby  to  be  rid  of  the  m-.portunatc  Ch?pman,  but  the  old  Man 
paid  down  the  Money,  took  the  Shoes  and  c'eparced  from  the  Shop  a  little  way, 
where  f^andirg  ftill,  with  a  !»oud  arc*  an  ear;  eft  voice,  he  called,  jii;ob,  Jacob, 
come  forth  :  The  Boy  within  hcaiing  the  Voice,  came  forth  inmuch  afnghtment, 
at  firft  amazed  at  the  Strangers  familiar  compeilation  of  him,  by  his  Chrill'an 
Name,  but  recolleftir.g  himfelf  he  went  to  him  j  the  Man  wirh  a  fev  ere  out  friend- 
ly Countenance  fixing  his  Eyes  upon  him  ("which  were  bright  and  fparkling^ 
took  him  by  his  Right  Hand,  and  faid  to  him,  Jacob  thau  nn  Utile,  but  jhnU  be 
great,  ard  bicome  another  Man,  fuch  a  one  as  at  yehom  the  JVorli  foill  rvjnd.r.  There- 
fore be  Pious,  fear  God,  and  reverence  his  Word  j  read  diligently  the  Holy  Scriptures^ 
Vfhereinyou  have  Comfort  and  Inflru^ion ;  for  thou  muji  indure  much  Mifery,  and  Fover- 
17,  and  fuffer  Perfection,  but  be  couragicus  and  perfevering,  for  God  loves,  and  is  gra- 
ciouiunto  thee ;  and  therewithal  preifing  his  Hand,  he  lookt  with  a  bright fparkling 
Eye  fixed  in  his  Face,  and  departed. 

This  Prediftion  took  deep  impreffion  \n]acoh''s  Mind,  made  him  bethink  himfelf 
and  grow  ferious  in  his  Adions,  keep  his  Thoughts  moving  in  confideration  of 
the  caution  he  had  received  from  that  Man  of  fuch  uncouth  demeanour,  fo  that 
from  thence  forward,  he  did  much  more  frequent  the  publick  hearing  of  the  Word, 
and  profited  well  therein,  in  the  outward  Reformation  of  his  Life,  and  ferioufly 
confidering  with  himfelf  that  Speech  of  our  Saviour,  Luke  ir.  13.  My  Father  which 
ii  in  HeavenrfiU  give  the  Spirit  to  him  that  aslieth  him.  He  was  thereby  throughly 
awakened  in  himfelf,  and  put  forward  to  delire  that  promifed  Comforter,  and 
continuing  in  that  eamcftnefs,  he  was  at  laft,  as  is  his  own  Expreffion,  environ'd 
with  a  Divine  Light  for  fevcn  days  together,  and  flood  in  the  higheft  Contempla- 
tion and  Kingdom  of  Joys;  and  this  hapned  to  him  while  he  was  with  his  Maftcr 
in  the  Country  about  the  Affairs  of  his  Vocation. 

When  the  Vifion  and  Revelation  was  pafs'd  by  him,  he  grew  more  and  naore 
accurately  attentive  to  his  Duty  to  God  and  hisNeighbour,  frequented  the  Church 
carefully,  read  the  Scriptures,  and  lived  in  all  Obfervancc  to  outward  Mmiftra- 
tions.  Scurrilous  and  Blai'phcmous  words  he  would  rebuke,  even  in  his  own  Ma- 
fter,  who  was  fome  what  Intemperate  of  his  Tongue,  and  from  day  to  day  conti- 
nuing upon  his  Watch,  he  endeavoured  after  theChriftian  Growth,  becoming  by 
his  contrariety  of  Manners,  a  Scorn  and  Derifion  to  the  World ;  and  at  the  laft 
his  own  Maftcr  being  not  able  to  bear  a  Reprover  fo  near  Home  in  that  Relation, 
fet  him  at  Liberty,  with  free  permiffion  to  leek  his  Livelihood  as  him  beft  liked. 

After  this  about  the  year  i^co.  in  the  Twenty  fifth  year  of  his  Age,  he  was  a 
fecond  time  furrounded  by  the  Divine  Light,  and  rcpleniilied  with  the  Heavenly 
Knowledge-,  infomuch  as  going  abroad  into  the  Fields,  to  a  Green  before 
Neys  Gate,  at  Gorlitts ,  he  there  fat  down,  and  viewing  the  Herbs  and 
Grafs  of  the  Field,  in  his  Inward  Light  he  faw  into  their  Eifcnccs,  Ue  and  V'ro- 
perties,  which  was  difcovcred  to  him  by  their  Lineaments,  Figures,  and  Signa- 
tures. Hhfe  i  In 


425 


Ex'raSls  of  the  Life  of  Jacob  Behmen. 

In  like  manner  did  he  behold  the  whole  Creation,  and  from  that  Fountain  of 
Revelation  wr-.^te  his  Book  De  Signxturn  Kcrum. 

In  theunfoldirgthefe  M;.  fleries,  before  hisUnderflanding  he  had  an  overmea- 
fureof  Joy,  yecieturned  home  and  took  care  of  his  Family,  and  lived  in  great 
peace  and  filence,  fcarce  intimating  toanythefe  wonderful  things  that  had  befaln 
him  till  m  the  year  i(?  to.  bting  a  third  time  taken  into  this  Light,  let  the  My  fle- 
ries re  veal'd  unto  him  fhould  pais  through  him  as  a  ftream  he  took  Pen  and  Ink 
in  hand,  a  d  rather  for  a  Memorial,  than  intending  any  Publication,  he  writ  the 
firft  Bo^  k  of  his  calfd  Aurora.,  or  the  Morning  Rednefs. 

Ti-.eB  ok  being  found  about  him  by  a  Man  of  great  Quality  with  whom  he 
conver  "ei!,  was  received  with  that  defire  that  he  immediately  dif  joyned  it,  and 
caufed  it  ro  be  copyed  out  in  a  few  hours.Thus,contrary  to  the  Authors  Intention, 
it  became  piiblick,  and  after  awhile,  fell  into  the  hands  of  one  Gregory  Kichtery 
theSupjr  'ntendantof  Gor/mj-,  who  making  ufe  Tasisufual  j  of  his  Pulpit,  and 
the  Liberty  granted  him  of  fpeaking  without  a  Gainlayer,  to  revile  what  and 
whom  le  y  leafed,  he  endeavoured  to  f^ir  up  the  Magifiracy  to  excrcife  their  Ju- 
rifdiclion  in  rooting  out  this  fuppcfed  Church  Weed. 

And  this  he  did  with  fo  much  vehemency  and  pretence  of  Godly  Zeal,  that  the 
Senate  took  fome  notice  of  it,  and  convened  ^Acob  Bthmen  before  them,  le.zing 
his  Book,  and  admonifhing  him  to  imploy  his  Mind  in  the  Affairs  of  his  Trade, 
and  for  the  future  leave  oftthe  writing  any  more  Books,_  wherein  he  faw  was  fo 
much  offence. 

This  occafion  brought  this  Van  firfl  into  publick  notice,  for,  at  the  hearing  of 
theBufinefs,  fuch  wasthellnrhriftianHeatandDiftempercf  the  Mimfter,  andfo 
much  the  ireeknefs  of  Jjai»Be^»7e«,  that  it  gave  great  advantage  to  his  reputCj 
and  credit  to  that  inward  School,  from  whence  he  cameout  fo  well  taught. 

For  afterwards  this  very  Bcok  which  the  Senate  had  feized  on,  was  by  them- 
felves  presented  to  the  Elcftcral  Court  Marfhal  at  Drtfden^  when  he  came  to  Gor- 
litts.  and  was  afterward  by  him  fent  to  Amfterdamy  from  whence  I  believe  the 
jfirfl  Impreffion,  came  forth. 

Upon  the  command  of  the  Senate,  heabflained  from  writing  feven  years,  at 
the  end  of  which  a  new  Motion  from  on  high  feizing  upon  him,  and  taking  cap- 
tive thefe  rational  Humane  Prohibitions  that  held  him  bound,  he  again  writes  j 
out  of  what  Principle,  and  how  moved,  his  own  words  canbeft  exprefs. 

Art  (faith  he^  hath  not  written  here,  neither  was  thcr^  any  time  to  confider 
how  to  fet  it  pun^ually  down,  according  to  the  right  underf^anding  of  the  Let- 
ters, but  all  was  ordered  according  to  the  diredion  of  the  Spirit,  which  often 
went  in  hafle  3  fothat  in  n-.aiy  words  Letters  may  be  wanting,  and  in  fome  places 
a  Capital  Letter  for  a  word  j  fo  that  the  P^nmans  Hand,  by  reafon  he  was  not 
accuflomed  to  it,  did  often{hake3  and  tho'Icould  have  written  in  a  more  ac- 
curate, fa-r,  and  plain  manner,  yet  the  reafon  was  this,  that  the  burning  Fire 
did  often  force  forward  with  fpeed,  and  the  Hand  and  Pen  mufl  haf^en  diredly  af- 
ter it,  foritcomethand  goethasa  fudden  Shower:  And  further  he  faith,  I  can 
write  nothing  of  my  fclf,  but  as  a  Child  which  neither  knoweth  nor  underftandcth 
anything,  which  neither  hath  ever  been  Learnt,  but  only  that  which  the  Lord 
vouchfafcth  to  know  in  me  according  to  the  meafure  as  himfelf  manifefls  in 
me. 

For  I  never  defired  to  know  any  thing  of  the  Divine  Myf^ery,  much  lefs  unJer- 
ftood  I  the  way  to  feek  and  find  it  j  I  knew  nothing  of  it,  as  it  is  the  condition  of 
poor  Laymen  in  their  Simplicity. 

I  foughtonly  after  the  Heart  of  Jefus  Chrift,  that  I  might  hide  mr  felf  therein 
.from  the  wrathful  Anger  gf  God,  and  the  violent  aflauits  of  the  Devil  j  and  I  be- 

fought 


Extracts  of  the  Life  0/ Jacob  Behmen.  ^^jr^ 

fought  the  tordearneflly  for  his  Holy  Spirit  and  his  Grace,  that  he  would  pleafe 
to  Blefs  and  Guide  me  in  him,  and  t^ke  that  away  from  me  which  did  turn  me 
from  Mm ;  and  I  refign'd  my  felf  wholly  to  him,  that  I  might  not  live  to  my  own 
will,  but  his  i  and  that  he  only  might  lead  and  dired  me,  to  the  end  I  might  be  his 
Child  in  his  Son  Jefus. 

In  this  my  earnefl:  and  chriftian  feeking  and  defire  fand  wherein  I  fuffered 
many  a  flirewd  repulfc,  but  atlaft  reiblved  rather  to  put  my  felf  in  hazard  than 
give  over  and  leave  off  )  The  Gate  was  opened  to  me,  that  in  one  quarter  of 
an  Hour  I  faw  ard  knew  more  than  if  I  had  been  many  years  together  at  an 
Univerfity,  at  which  I  did  exceedingly  adinire,  and  thereupon  turn'd  my  praife 
to  God  for  it. 

Furlfawand  kne^v  the  Being  of  all  Beings,  the  Byfs  and  the  Abyfs,  and  the 
Eternal  Generation  of  the  Holy  Trinity,  the  Delcent  and  Original  of  the  World,  -^p^  p^^i 
and  of  all  Creatures  through  the  Divine  Wifdom  5  I  knew  and  faw  in  my  felf  all  j  ^^^  ^    j^^ 
the  three  Worlds,  namely,     i.  The  Divine  Angelical  Paradifica'j    2.  And  the  ^  q'^^   ^ 
Dark  World  the  Original  of  the  Nature  to  the  Fire  j    3.  And  thirdly,  The  Ex-  q,- 
temal  and  Vifible  World,  being  of  a  Procreation  or  Extern  Biith,  from  both  the     "*' 
Internal  and  Spiritual  Worlds  j  and  I  faw  and  knew  the  whole  working  EfTence,  The  D-'pthsof 
in  the  Evil  and  in  the  Good,  and  the  Mutual  Original,  and  Exigence  of  each  of  Gof^, 
them  J  and  likewife  how  the  fruitful  Bearing  Womb  of  Eternity  brought  forth. 

So  that  I  did  not  only  greatly  wonder  at  it,  but  did  alfo  exceedingly  rejoice, 
and  prefently  ic  came  powerfully  into  my  Mind,  to  fet  the  fame  down  in  Writing, 
for  a  Memoriai  for  my  felf,  (  albeit )  I  could  very  hardly  apprehend  the  fame, 
in  my  External  Man,  and  cxprefs  it  with  the  Pen.  Yet  however  I  muft  begin  to 
labour  in  thefe  great  Myftcries,  as  a  Child  that  goes  to  School  3  I  faw  it  as  in  a 
great  deep  in  the  Internal. 

For  I  had  a  through  view  of  the  Univerfe,  as  in  a  Chaos,  wherein  all  things 
are  couched,  and  wrapt  up,  but  it  was  impofiible  for  me  to  explicate  the  fame. 

Yet  it  opened  it  felf  in  me,  from  time  to  time,  as  in  a  young  Plant  j  albeit  the 
fame  was  with  me,  for  the  fpace  of  Twelve  years,  and  it  was  as  ic  were  breeding, 
and  I  found  a  powerful  infligation  within  me,  before  I  could  bring  it  forth  into 
External  form  of  Writing  j  and  whatever  I  could  apprehend  with  the  External. 
Principle  of  my  Mind,  the  iame  I  wrote  down. 

But  however  afterward  the  Sun  did  Chine  on  me  a  good  while,  but  not  conftant- 
ly,  for  the  Sun  did  hide  it  felf,  and  then  I  knew  not,  nor  well  underftood  my  own 
labour.  Sothat  Man  muft  acknowletlge  that  his  Knowledge  is  not  his  own,  but 
fiom  God,  whomanifefts  the  Ideas  of  Wifdom,  to  the  Soul  of  Man  in  what- 
meafure  he  plcafeth. 

In  the  Guidance  of  this  Light,  and  from' this  Principle,  he  wrote  thefe  fol- 
lowing Works. 

r.  He  wrote  the  firft  Book  called  Au-  6.  Of  the  Six  Points  Great  and  Small. 

rom.     1612.  7-  Of  the  Heavenly  and  Earthly  Myftery .' 

X.  Of  the  Three  Principles.    i6if.  8.  Of  the  laft  dmes  to  P- 1^ 

3.  Of  the  Threefold  Lite  of  Man.    1620.  9.  SignaturxKerum.    j6iX' 

4.  Anfwers  to  the  Forty  Queflions  of  10  AConfolatoryBookofthefour  Com- 
the  Soul.  plexions. 

COftbe  Incarnation  of  Jefus  Chrift.  ii.  An  Apology  to  Buhafxr  T'il}{en^  m 
J  Of  the  Suffering,  Death  and  Refur-      two  parts. 
f.  "^     reflion  of  Chrift.  iz.  Qonfidcrations  upon  r/<Jr<i^  Ses/eft's 

C  Of  the  Tree  of  Faith.  Book. 

13.  Of 


/j-^'  Extracts  of  the  Life  of  Jacob  Behmen, 

I?,  of  true  Repentance.     1^22.  2;.  A  Boo'    --   '77  Theofcphick  Que- 

14.  Of  true  Refignation,  ftions     (  ; 

IS'  A  Book  of  Regeneracion.  16.  AnEpicomeof  the  Mjflerium  Mas:- 

16.  A  Book  of  Predeftination  and  Ele-      rum.  ^ 
<aionofGod.     i6i^.                         27.  The  Hoi/  Weeks,  or  the  Praycr- 

17.  A  Compendium  of  Repentance,  Bock     (j 

18.  yf)ifsrium  Ji^jgnum J  or  unEKpoMon  28.  A  Table  'fr^e  Divine  Manifeflacion 
upon  Genefis.  or   an  ExpOx'.tiuii  of  the   Threefold 

i^.  A  Table  or  the  Principles,  or  a  Key      Wcr.d. 
of  his  Writings.     1524.  19.  Of  the  Errors  of  the  Sefts  ofE^ekiel 

20.  Of  the  Super-  fenfual  Lik.  Meeths,  or  an  Apology  to  Efai^  Ste- 

i  r.  Of  the  Divine  Villon.    (  )  fel. 

22.  Of  the  Two  Teffaments  of  Chrift,  $0.  A  Book  o'-rhe  laft  Judgment. 
Baptifm  and  the  Supper.  31.  Certain  Letters  to  divers  Perfons 

ij.  A  Dialogue  between  the  Enlightned      at  divers  tunes,  with  certain  Keys  for 
and  Uninlightned  Soul.  fomehiddtn  vords. 

»4-  An  Apology  for  the  Book  of  true 

Repentance ,  againft  a  Pamphlet  of  "  '  " 

the  Primate  of  Gorlitts,  Gregory  Rich-     The  Books  which  the  Author  finifhcd 
'^''-  not  are  marked  with  this  fign    (  ). 

The  publication  of  his  firil  Book  called  Juron,  or  the  Morning  Rednefs.brought 
from  all  parts  great  refort  to  him  of  Learned  Men,  and  luch  as  were  experienced 
in  the  knowledge  ofNature  with  whom  much  converfing  he  got  the  ufe  of  thofc 
Greek  and  Latinewords  that  are  frequent  in  his  Works,  himfelf  often  complain- 
ing ot  the  Barrennefs  of  his  Mother  Tongue  to  bring  forth  into  fignificant  Ex- 
preflion  that  Notion  that  lay  clear  and  orderly  in  his  Mind,  and  frequently  with- 
ed  that  he  had  in  his  Youth  made  himfelf  maftcr  of  fome  other  Language  from 
whence  he  might  perhaps  have  commanded  a  Word  or  Phrafe  of  great  ufe  and 
conveniency,  to  the  unfolding  what  he  had  to  propofe.  ' 

Of  thole  Learned  Men  that  converfed  with  him  in  greateft  familiarity,  was  one 
^jlth.iX.1!-  IVultery  this  Gentleman  was  a  Site  flan  by  Birth,  by  ProfcfGon  a  Phyfi- 
cian,  and  had  in  the  fearch  of  the  Ancient  Magick  Learning,  Travell'd  through 
f6//'^  S)rU,  and  the  Ariby\  a-id  there  found  fuch  fmall  remainders  of  it,  that 
he  returned  empty  and  unfatisfied  into  his  own  Country,  where  hearing  of  this 
Man,  he  re  paired  to  him,  and  having  o'■»^ain?d  Arquiintance  with  him  rejoyced 
that  at  laft  he  had  found  ac  home  in  a  poor  Cottage  that  for  which  he  had  Tra- 
velled fo  far,  and  mift  of  latisfadion ;  tl.en  he  went  to  the  feveral  Univerfitics  in 
Ge/mxny,  and  did  there  coiled  fuchqueilions  concerning  the  Soul  as  were  thought 
and  accounted  impolTole  to  be  relblved  fundamentally  and  convincingly    of 
whicn  he  made  a  Catalogue,  being  in  nuinber  forty,  and  fent  them  to  him,  from 
wnomhe  received  Anlwers  to  his  farisfadion,   (which  Anfwers  are  publick  in 
many  Languages )  from  whence,  and  from  frequent  Difcourfes  with  him,  he 
was  folatisfied  that  he  ftaid  there  three  Months,  and  profeFed  that  he  had  re- 
^f '^u'^a"^^^^  '^^^"^  Anlwers  to  his  curious  Scruples,  than  he  had  found  amongft 
the  be  1  Wics  ot  thole  more  promifing  Climates,  and  for  the  fu ture  defined  from 
tr  •     ru    1     ^^t?^*^"^?  Ri"ulets,  fince  God  had  opened  a  Fountain  at  his  own  Door. 
Ktng^hzx\t%      1  ne  Trar.flator  of  the  faid  Anfwers  into  Englilh  gives  us  the  following  ReJation, 
we  Firjt  his  That  v.-nen  that  Book  wasfirfi:  printed  he  endeavoured  by  a  Friend  to  prefentone 
vptnion  of      ot  them  to  His  Majefty  King  Charles  that  then  was,  who  vouchfafed  the  perufal  of 
jacoD    Ben-  it :  About  a  Month  after  was  defired  to  fay  what  he  thought  of  the  Book,  who 
men.  aniwered  that  the  publifher  in  Engliih  feemed  to  fay  of  the  Author,  that  he  was 

no 


ExtraSls  of  the  Life  ()/ Jacob  Behmem  42^ 

no  Scholar,  and  if  he  were  not,  he  dd  believe  that  the  Holy  Gho!l  was  t.<>\v  in 
Men,  but  if  he  were  a  Scholar,  ic  was  one  of  the  bell  Inventions  that  cvci  i.p 
read-    I  need  not  ad  1  the  Cenfure  of  any  ocher  Pcrfon. 

Ic  is  a  (Irange  thing  to  fee  how  Na-ure,  Rea  on  aid  Humane  Wit  have  bufied 
themfelvesto  under  Ilaid  and  conipreheni  this  Divine  Wifdom,  how  many  have 
beendiftraftedin  the  fearchof  It,  and  forced  back  in  their  bold  attempts,  into 
foolilh  Infatuations,  Madnefs  and  ftupid Bruti 'ms. 

Others  throu  h  Ignorance  or  Malice,  or  both,  have  miflaken  the  true  Sons  of 
Wifdom,  traducing  them  as  being  agitated  by  a  power  Diabolical,  Wicked  and 
Detedable,  or  elfe  as  Impolors  and  Deceivers  of  the  worfl  fort.  Thus  the  Pha- 
rifecs  concerning  our  Saviour,  Say  we  not  well  thou  art  a  Samaritan  and  had  a 
Devil?  SolothisHamanjReafontof-ibmii:  to,  or  conceive  a  pofTibility  of  that 
perfeft  Wifdom  and  P  J  «ver,  that  is  brought  forth  through  Self-cenial  and  Death, 
to  the  Glory  of  him  that  is  the  Father  of  it. 

Such  like  meafure  received  ficoh  Behmen  in  his  day,  for  the  appearing  of  that 
unufual  Knowledge,  and  deep  Revelation  of  Mvfteries,  in  a  Veflsl  fo  contemptible 
to  the  Magnificent  Mind  of  Man,  brought  hard  Cenfures  upon  him,  from  the  ftu- 
pid World ;  which  appeared  one  time  moft  efpe:;ally  3  the  manner  thus. 

Sitting  by  himfclf  m  his  Houfe,  one  knocked  a:  his  Door,  to  which  he  repairing, 
when  he  nad  opened  it,  a  Perfon  of  a  mean  Stature,  of  a  (harp  and  Hern  look,  fa- 
luted  him  courteoufly,  congratulating  to  him  that  great  and  wonderful  Knov/- 
ledge  he  had  received,  and  humbly  made  known  to  him,  that  he  heard  that  he  was 
Blelt  with  a  lingular  Spirit,  the  like  whereof  haJ  not  lately  appeared  among  the 
Children  of  Mjn  J  that  it  was  a  Humane  and  Friendly  Duty,  lying  upon  cveiy 
Man,  to  impart  the  good  things  vouchfafed  him,  to  his  needy  Neighbour,  and 
himfclf  was  now  a  needy  Petitioner,  that  he  would  yield  fome  of  that  Spirit  to 
him  3  in  which  requeft  if  he  pleafed  to  gratifie  him,  he  would  in  fuch  things 
wherein  he  abounded,  give  a  fitting  recompence,  making  a  Covert  tender  of 
fome  Moneys,  tofatisfie  his  NicefTines,  to  whom  ^acob  B'ihmen  replyed  with 
thanks.  That  he  did  count  himfelf  unworthy  of  the  efteem  ofhavingthefe  greater 
Gifts,  and  Arts,  as  was  by  him  imagined,  and  found  only  in  himfelf,  an  intire 
Love  to  his  Neighbour,  and  fimple  perfeverance  in  the  upright  Belief,  and  Faith 
in  God,  and  far  any  other  Indowmencs  beyond  thefe,  he  neither  had  them,  nor 
cftccmedthemj  muchlefs  (  as  his  words  feemed  to  intimate  )  enjoyed  the  Sociciy 
of  any  Familiar  Spirit. 

But  (  faith  he  )  if  there  be  in  you  that  dcfire  of  obtaining  the  Spirit  of  God, 
you  muft  as  I  have  done,  do  carneft  Repentance,  and  pray  the  Father  from 
whom  all  good  Gifts  do  come,  and  he  will  give  it,  and  it  will  lead  you  into  all 
Truth. 

This  foolifh  Man  contemning  this  plain  Inftruftion,  became  fomewhat  unci- 
villy imporcunate,  and  began  with  words  of  Magick  Conjuration,  to  force  the 
fuppo.ed  Familiar  Spirit  from  ^acob  Bibmer},  at  which  his  Boldnefs  and  Folly, 
^acob  B?hmenhemgnoz^.  little  moved  in  Spirit,  took  him  by  the  right  Hand, 
and  look'd  him  fternly  in  theFace,  intending  an  Imprecation  ;  at  which  this  Exor- 
cift  trembling,  and  amaZvd,  asked  forgivenets,  whtveu-pou^acoh  Behmen  remncd 
his  Zeal,  dehorcing  hin  earneftly  from  that  Simonian  and  Diabolical  praftice, 
permitting  him   in  hopes  of  future  amendment,  todepart  in  peace. 

Doftor  c.  V/eiiner  in  a  Letter  to  his  Friend  gives  the  following  Account  of 
his  Acquaintance  wich  fAcob  Bihrnen,  and  of  the  Troubles  that  'befcl  him  at 
GorliiTs. 

To  anfwer  your  friendly  Requeft,  in  attefting  what  I  tnow  for  Truth  concern- 
ing 


A^o  Jbxtratis  of  the  Life  of  Jacob  Behtnen.^ 

ing  the  Ble.Ted  Man  5F''f«i  5e^«f  »3  lam  no  lels  willing,  than  in  the  Duty  of  s 
.  Chnftian  obliged. 

My  Acquaintance  H  ith  him  began  about  5Ptt/y  i^i8.  ztLauhen^  by  means  of  two 
ccmmon  Frienosto  us  both,  the  ore  a  Tradcfman  by  Name  Liberiia  ScbnoUer^ 
fie  other  was  one  Solomon  Schrour ,  a  young  MiniRer  ,  his  Wifes  Brother ,  both 
Studious  of  us  Wridngs,  ardiuchas  had  by  real  Experiment  found  the  Truth  of 
whar  he  affirms  about  thofe  extraordinary  Illuminations  God  ufually  imparts  to 
Souls  tiiat  in  a  way  of  Humility  and  Obedience  do  with  Ardent  and  unweaned 
I'rayers  deiire  his  Spirit, 

The  occalion  of  our  firil  ccnverfe  came  from  a  prejudicare  Mind  I  had  againfi: 
him,  beiiig  Tutor  to  the  Sons  of  Mr.  Balthafar  Tilcfien  then  his  Enemy,  whence ex- 
prefling  intjoharfli  language,  (which  God  forgive  me)  my  diflkeofthe  Man 
and  his  Tenets  j  thcfe  Friends  upon  his  coming  to  Lauben^  defired  my  Company 
■with  him  to  an  amicable  Conference  about  my  DilTatisfadlions,  wherein  his  folid 
Anfwers  ard  Mildnefs  in  bearing  with  that  dil'puting,  cavi  1  ng  frowardnefs  the 
Schools  had  infected  me  with,  ftrutk  fo  deep  into  my  Confcience,  as  I  could  not 
longer  refift  the  Spirit  and  Power  of  Chrilt  m  his  Dilcourfcs ,  but  yielded  up  my 
felf  Truth's  I'rilbner ;  forwlucii  le/ei  PraifeGcd. 

But  as  for  what  pafled'twixt  him  and  his  Anta::on;ft  Gregory  Richer^  Minifter 
o^Gorlitiy  and  Superintendent  of  that  Country,  as  'twas  firft  related  to  me  by  a 
Friend,  and  after  confirmed  by  Divers  Perlbns  of  Credit,  1  jQiali  now  give  you  a 
Relation. 

This  Minifler  had  lent  a  young  Baker  a  DoUcr  to  buy  a  little  Meal ,  to  make 
Cakes  againft  the  Holy-c'ays,  out  of  which  he  brought  him  a  pretty  big  one  for  a 
Thank  offering,  and  having  w  iihin  a  Fortnight  fold  i-ff  hiS  Batch,  reHores  him  pre- 
fently  his  Money  with  Thanks,  not  imagining  an  expedation  of  any  further  Intc- 
reft  for  fo  fhor:  a  Loan  3  but  this  it  feems  fatisfied  not,  the  Minilier  in  high  Rage 
pronounced  agai.jft  him  God's  Anger  and  terrible  Curfe,  which  fo  terrified  the 
young  Baker ,  that  he  fell  into  deep  perplexity  and  defpair  of  his  Salvation,  in 
that  he  had  inraged  the  Minifter,  and  had  fuch  a  Curfe  or  Anathema  from  him,  fo 
that  for  feveral  days  he  went  up  and  down  Sighing  in  great  Perplexity,  nor  would 
lay  what  hurt  him  :  till  at  laft  upon  the  Defire  of  his  Wife,  her  Uncle  ^uob  Behmen 
difcourfed  him  io  Friendly,  that  he  confeffed  what  it  was  that  lay  fo  t:eavy  upon 
him,  who.  underftanding  the  Caufe  of  his  Diftemper,  fpake  comfortably  to  him, 
and  repair'd  to  the  enraged  Preacher,  and  ofFer'd  to  him  with  all  SubmifTion,  that 
if  the  Young  Man  through  Ignorance  had  in  any  thing  offended  him ,  he  fhould 
have  the  utmoft  Sansfadion  he  defired,  and  upon  thefe  terms  mtreats  his  favour 
to  the  perplexed  Soul. 

But  the  Minifter  turning  his  Choler  upon  the  Intcrceflbr ,  demands  angrily, 
What  he  had  to  do  to  trouble  him  ?  bids  him  get  him  gone  about  his  own  Bufinefs, 
or  he  would  fend  him  away  with  a  Vengeance.  So  leeing  no  hopes  to  appeafe  him, 
he  bid  God  keep  his  Worfliip,  and  departed  5  but  ere  he  was  got  out  of  the  Door, 
thp  Preacher  was  yet  more  enraged  at  his  mild  Salute,  throws  his  Slipper  at  him, 
calling  him  Wicked  Raskal,  and  difdateing  a  Good  Night  frcm  his  Mouth  j  the 
Humble  Man  nothing  moved,  takes  up  his  i'lipper  and  lays  it  agan  at  his  Feet, 
intreatshim  not  to  be  Angrv,  that  he  knew  not  in  what  he  had  wronged  him. 
Prays  God  to  have  him  m  his  keep  ng.  and  fo  parts. 

The  Superintendanfs  Choler  cealed  not  boy  ling:  but  the  next  Sunday  he  rails 
bitterly  in  the  Pulpit  againft  Jacob  Behmen  even  by  Name ,  thundring  againft  the 
Senate  for  tolerating  fuch  a  pernicious  Heretick  and  fworn  Enemy  of  the  Min:fte- 
rial  Fundtion,  who  not  content  to  write  Blafphemous  Books,  and  pervert  Souls, 

durft 


Extra^s  of  the  Life  </ Jacob  Behmenr  43  i 

durft  prefume  to  come  and  difturb  him  in  his  own  Houfe,  that  if  they  longer  fuf- 
ferei.and  did  not  expel  him  their  Territories,they  would  move  God  in  his  Wrath, 
to  fink  their  City,  as  he  did  thole  withftanders  ofMofes  and  Aartriy  the  rebellious 
Corah,  Dathanit)d  Ahiram  with  their  Complices. 

The  innocent  Man  was  prefent,  and  v\  ith  much  Patience  heard  himfelf  moft  bit- 
terly railed  at  and  reviled,  and  afterward  ftayed  in  the  Church  till  the  People  were 
departed ,  and  as  the  5uperintendant  was  going  forth,  he  followed  him,  ar.d  ex- 
prefled  his  Grief  to  hear  himfelf  fo  publickly,and  as  he  thought  caulelefly  defamed, 
and  requefled  that  rather  than  proceed  in  that  way  of  publick  reproach,  he  would, 
before  his  Chaplain  that  then  was  with  him ,  let  him  know  his  Offence ,  and  it 
fhould  be  amended.  The  Minifter  would  at  firft  give  no  Anfwer  to  his  Suit ,  at 
length  upon  much  importunity,  turning  to  him  with  afternVifage,  cries.  Get  thee 
behind  m?  Siiih::n,  Avant  thou  turbulent,  unquiet  Spirit  to  thy  Abyfr  of  f/eH ;  Doe/i  thou 
ftill  perfifi  without  all  reJp'H  to  my  VurMion  to  Molefi  and  Dijgrace  me  ?  to  which  furljr 
repulle,  the  true  fpirred  Chriftian  gave  this  Modcft  Reply. 

Tfrf,  Reverend  Sir  ^  I  know  weU^  and  much  honour  your  FunMion,  Idtfire  not  to  lay  an/ 
Afperfionupon  it  or  your  Self,  only  intreatyou  (for  your  own  and  your  FunSiions  honour, 
which  engages  you  not  to  trample  upon  a  Submijftve  Offtnder ,  much  lefs  innocent)  to  tell 
me  candidly  where  my  Fault  lyes :  And  further,  turning  to  the  Chaplain,  faid,  Couf' 
teoui  Sir,  I  pray  be  pleaftd  to  intercede  for  me  with  our  Minifier ,  that  he  would,  laying 
afide  this  violent  Paffion,  tell  me  ingenuoujly  wherein  I  have  of  ended  him,  that  I  may,  by 
the  befi  SatisfcSlion  I  can,  appeafe  his  ffrath ;  that  he  may  ceafe  incenjing  the  Magiflratts 
agairiji  me .-  But  no  Submilfion  would  allay  his  Rage,  but  in  heat  he  fends  his  Ser- 
vant for  the  Town  Serjeant  to  lay  hold  of  him,  and  carry  him  away  to  Prifon ; 
but  his  Chaplain  modeltly  exculing  the  poor  Man,  diflUaded  him  from  it,  and  bid 
him  go  home  to  his  Houle. 

The  next  Morning  the  MagiRrates  meeting  in  the  Council- Houfe,  cite  Jacob 
Behmen  to  appear  before  them,  they  Exaiiined  him  as  to  his  Li^t  and  Convcrfa- 
tion,  in  which  they  could  not  find  any  thing  blameable ;  They  asked  him  what  In- 
Jury  he  had  offered  the  Minifter.  that  made  him  with  fuch  vehemency  to  exclaim 
againft  him.  but  l.e  conft.'ntly  affirmed  that  he  was  utterly  ignorant  of  any  Juft 
caufeof  Offence  he  had  gi;enhim,  and  humbly  prayed  t-e  Complainant  might  be 
fent  for  to  declare  the  Grounds  of  his  Accufation  ,•  they  efteeming  this  a  Juft  iMo- 
tion,  fent  two  Men  of  equality  of  the  Town  to  him,  to  defire  him  either  to  come 
and  perfonally  make  known  his  Grievances  to  the  Court,  or  at  Jeaft  inform  them 
of  the  Matter  by  thofe  they  had  fent  to  him  for  that  purpofe  j  But  he  aeain  fallbg 
into  Paflion  at  this  Demand,  faid,  he  had  nothing  to  do  with  the  Council- Houfe, 
what  he  had  to  fav,  he  would  Ipeak  from  the  l'ulpit,and  what  he  did  there  diilate, 
they  muftobey  without  Contradiftion  ;  and  w  ithcut  more  ado  di'able  this  wicked 
Heretick  from  further  oppofing  the  Mmifterial  Funftion,  by  Banifhmg  him  their 
City,  elfe  theCurfe  oiCorah,  Vathan  and  Ahiram,  would  light  uponthcm  all. 

With  this  the  poor  '""enate,  a  little  terrified,  fearing  the  Preacher's  Anger,  and 
his  I'ow  er  in  the  Duke  oiSaxor^'s  Court,  fall  to  frelh  Confulrations,  and  conclu- 
ded to  Banilh  their  innocent  Fellow-Citizen  out  of  the  City  ,  but  feveral  of  the 
Council  would  not  confent thereto  ,  but rofe  and  went  their  way;  The  Sentence 
of  Baniihment  was  to  be  executed  prefently,  and  the  City  Officers  ordered  to  per- 
form it. 

It  being  fo  ordered,  he  humbly  craved  he  might  go  home  to  his  Houfe  ar.d  fettle 
his  fmall  Affairs  there ,  and  take  his  Family  with  him,  or  at  leaft  tai^e  leave  of 
them,  but  it  could  not  be  admitted,  he  mufl  according  to  the  J;'entence  imme- 
diately depart  j  To  which  lie  anfwercd ,  that  feeing  it  would  be  no  better  ,  he 
wiih  all  willing  Submiflion  obeyed  their  Decree,  and  forthwith  departed.  tHc 
Town.  I  i  i  But 


A^  ^  ExtraEis  of.  the  Life  of  Jacob  Behmen. 

But  the  Council  mee'-itig again  the  rext  Morning,  and  reconciling tfieirDifFri 
rence.  repeal'd  their  Senrence  and  lend  to  leek  out  their  innocent  Exue,  and  ac- 
length  found  hitii,and  brought  mm  back  with  Honour  into  the  City  5  yetllill  tir'd 
with  the  Preachers  incelTant  Clamours,  chey  at  length  fend  for  him  agam,  and  in- 
treat  hinn ,  that  in  love  to  the  Cities  quiet,  he  would  feck  himfelf  a  Habitation 
clfcwhere ;  which  if  he  would  pleaie  to  do,  they  fliould  hold  themfelves  obliged  to 
him  for  i'-,  as  an  acceptable  Service.  In  ccmpliance  with  this  Friendly  Requeft  of 
theirs,  he  removed  to  Vrefden* 

I  have  obferved,  that  if  any  Member  of  the  Church,  fliould  have  a  Doftrine,  or 
Exhortation,  made  known  tohim,or  have  his  Mind  furniflied  with  other  Notions 
than  what  he  learned  from  his  Paftor,  it  is  Felony  in  Divinity,  and  if  they  cannot 
find  an  old  Herecick  in  their  black  Calendar,  that  will  challenge  the  Opinions,  an 
Indivitment  that  they  are  7^«orz  cujufdam,  will  by  them  be  efteemed  good  in  Law, 
whereon  to  bring  him  to  Trial  and  Judgment. 

What  a  Prefumption  is  it,  to  believe  that  the  Wifdom  and  fulnefs  of  God  can 
ever  be  pent  up  in  a  Synodical  Canon  ?  How  over- weening  are  we  to  limit  the 
liicceflive  Manifeftations,  to  a  prefent  Rule,  and  Light,  peiiecutirgall  that  comes 
not  forth  in  its  length  and  breadth  ? 

It  would  be  exceeding  unnatural,  for  a  Parent  to  delire  the  perpetual  Infancy 
of  his  Child.  And  yet  how  frequent  is  it,  that  if  any  get  the  flart  of  their  Brethren 
ingrowing  up  towards  the  ftature  of  a  Perfc(5l  Man  in  Chrift,  tney  become  the  Ob-; 
jcfts  of  Hatred,  Calumny  and  Perfecution- 

Concerning  the  Proceedings  at  Drefden,  we  have  the  Relation  thereof  from  Per-J 
fons  worthy  of  belief,  and  without  exception. 

■  ^acob  Behmen  was  cited  to  appear  before  his  Highnefs  the  Prince  Eleftor  of 
Saxony,  where  were  Aflembled  Six  Doftors  of  Divinity  (befides  Mathematici- 
ans j  as  Dr.  Hohen,  Dr.  Mey'ner  y  Dr.  B-t/aww,  Dr.  Gerhard,  Dr.  Ley  [em,  and 
thefc  (in  the  pretence  of  his  Highnefs  the  Prince  Elector)  examined  him  concern- 
ing his  Writings,  and  the  high  Myfteries  therein,  as  alfo  of  many  profound  Queries 
in  Divinity,  l-'hilofpphy,  and  the  Mathematicks,  they  propounded  unto  him  ;  to 
all  which  he  anfwered  and  replied  ,  with  luch  meeknefs  of  Spirit ,  fuch  depth  of 
Knowledge,  and  fulnefs  of  Matter,  that  none  of  thele  Do(flors  and  Profeflbrs  re- 
turned one  word  of  diflike  or  contradidion. 

The  Prince  his  Highnefs  much  admired  him,  and  required  to  know  the  refuk  of 
their  Judgirents,  in  what  they  had  heard,  but  the  Doftcrs  defired  to  be  excufed 
and  intreated  his  Highnels  that  he  would  have  Patience,  till  the  Spirit  r>f  the  Man 
jhould  be  more  plainly  cleared  to  them  ;  for  in  many  particulars  they  did  not  un- 
dei.ftandhim3  neverthelcfs  they  hoped  that  hereafter  he  would  make  k  more 
clear  unto  theni)  and  then  they  would  tender  their  Judgments ,  but  as  jet  they 
could  not. 

Then  Jacob  Behmen  propounded  fome  Quefiions  to  them,to  which  thrv  returned 
Anfwers  with  much  Modefly  j  and  as  it  were  amazed  that  thev  ihcnV  (  .0  much 
beyond  their  Expedation^  hear  from  a  Man  of  that  mean  Qua  lit  v  a  v  F  ncation 
fuch  Myfterious  Depths  as  were  beyond  the  l-athomcf  th.ircompre  r-nfion. 

Then  he  conferred  with  them  touching  moft  of  the  Errors  o  th.  ■  e  "mc  :  point- 
ing as  it  were  with  the  Finger,  at  the  Originals  of  them  leverallv  r^clc  ,-;  l^^ro 
them  the  naked  Truth,  and  the  great  difference  betwixt  it,  and  Ibme  cxroncous 
Suppofals. 

To 


Exfra^s  of  the  Life  of  Jacob  Behmen.  Af^ 

To  the  Aflrologers  alfo  (for  there  were  two  prefent)  having  difcours'd  fome- 
tl'iing  cf  thi-ir  Science,  he  laid,  Thm  far  is  the  limwledge  cf  your  Art  right  and  goody 
grcundeiin  t-:e  Mrftt'ry  of  Nature,  but  what  U  over  and.  above  (inftancing  in  feveral 
particulars)  are  Hia:h>-ntjh  Additions,  though  their  Igncrance  and  Biindnefs,  rvhicb  ' 
ffie  ought  nor  to  foi'-ow  or  imitate. 

Then  his  Hi(- mefs  the  Prince  Elcftor,  being  very  much  farisfied  in  his  Anfwers, 
took  him  apart  from  the  orrpany,  and  difcourfed  with  him  a  good  fpace  concern- 
ing fevera.  I  oints  of  Ditficuky,  wherein  being  well  fa'isfied,  he  admitted  him  into 
his  favour,  and  cource/afly  dilrniired  him  his  Atrenuance  at  that  time. 

After  this»  Di.  M'iimr  andDr^  Gerhard  meeting  at  Wittenberg,  began  to  dif- 
courfc  of  faceb  Behmen ,  exprefling  how  greatly  they  arimired  at  the  ceminucd 
Harmony  of  Scriptures  proauccdhy  him  at  his  Examination,  and  that  they  would 
not  for  ail  the  World  have  ferved  his  Enemies  Malice  in  r enfui  ing  him,  for  fays 
Dr.  M^ifner,  Who  knows  but  God  may  havedefigned  him  for  fome  extraordinary 
Work,  and  how  can  we  with  Juftice  pafs  Judgme>  t  againft  that  weundcrftand 
not,  for  furely  he  feerris  to  be  a  Man  of  wonderful  high  Gifts  of  tlie  Spirit,  though 
we  cannot  ac  prefent  from  any  certain  ground,  approve  or  difapprdvemany  thin^ 
he  holds  forth? 

After  thifj,  it  pledfcd  God  the  Hearts  of  many  Learned  Men  and  Preachers  were 
turned  toa  Stucying,  themfelves ,  and  teaching  of  others  thtfe  Dodiines  of  the 
Regefierati-  iri,  and  the  means  of  atiaining  it,  they  had  fc>rmerly  in  a  blind  Zeal  ex- 
claimed againft  as  Herecical,  whereupon  they  cealed  from  Preaching  up  Difputes 
and  Controvcrfies  in  Religion,  many  of  thofe  being  no  ways  determinable,  but 
by  a  beam  of  Divine  Light  anfing  put  of  the  Principle  of  the  New  Birth,  which 
thbU^h'it  clears  up  that  Man  s  Judgment  that  is  pofltfled  with  it,  yet  can  it  not  al- 
ways make  its  way  to  thedifpcUing  thofe  Clouds  of  Ignorance  that  remain  upon 
the  Souls  of  others, whence  they  Judged  all  Conteftsajjout  thofe  Difficulties  /berng 
moft  Pregnant  Mothers  of  Pride,  and  Contention)  as  baneful  to  Divine  Charity, 
and  the  Common  Peace  of  Mankind. 

-But  for  refolutionof  all  Doubts,  referr'd  Mento an  eamcft  Etidcavour  afterthc 
recovery  of  the  Life  of  Chnft,  the  only  Fountain  of  all  true  Light  and  right  Un- 
derftanding  in  Divine  things. 

Thus  was  that  excellent  Light,  (hining  in  this  heavenly  Man's  Soul,by  the  crofs 
Defign  of  an  Adverfary,  lifted  up  into  its  Cand-eftick-,  and  brought  upon  a  Pub- 
lick  Stage  to  give  Light  to  Many  j  for  by  thefe  QuefHoningsthe  Man's  worth  came 
to  be  taken  notice  of,and  his  Writings  fought  after,  and  ftudied  not  only  by  mean 
People,  but  many  Great  and  Worthy  Men,  and  fome  who  in  their  Hearts  were  In- 
fidels to  all  Religion,  in  catching  only  at  the  Bait  of  his  myftcrious  Philofophy, 
were  drawn  into  th©4:ruc  Faith  of  God,  and  Univerfel  Charity. 

His  Superfcription,  and  Motto  in  moft  of  hisEpiftles,  were  thefe  Ten  words  j 
X}ur  Salvation  in  the  Life  of  ^efut  Chrift  in  us. 

In  his  Seal,  he  had  Engraven  a  Hand  out-ftretch'd  from  Heaven,  with  a  Twig  of 
Three  blown  Lillies. 

It  is  a  Cuftom  in  Germany,  and  I  have  feen  fome  Germans  (whom  the  War  had 
compeird  for  Relief  to  come  into  England)  to  carry  a  little  Paper  Book  in  their 
J9p^kets,into  which  their  Friends  do  write  fome  remarkable  Sentence^and  Subfcribe 
tneir  Names,  and  this  Book  is  called  Albwn  Amicorum  j  intofuch  as  thefe  our  Au-* 
thor  wrote  thefe  following  Vcrfcs : 


I  i  i  2  Text; 


Extracts  of  the  Life  of  Jacob  Behmen. 

Text.    Meme^eitiftteie  (ftoiglkeit, 
'■  Wino  Ctoiglteit  toie  tie  Zzit^ 

i  2Det  ift  Mre^t  torn  aUent  flreit* 

Engliihed, 

Pnto  that  Man -mhcfe  time  and  ever  T  C  To  him  who  vfifely  doth  not  fever 
If  i//  tibe  /4Wff  and  all  together:  >  Or  <  ^ ^^  fi^^^^'i'^^^^^y'^^'^ ^f'^f^fof^s^- 
Hif  Battefs  dor.e.  hU  Strife  ifendedj  \  J  -^^^  'O  this  Maxim  frames  his  life, 
Hfs  Souliifafe,  btS  Life's  amended.  3  C.ls  freed  from  anximCire  (tniStrifct 

OnSunc'av,  No-: enher  \%,  1^24.  early  in  the  Mornirg  heca'led  his  Son,  and 
asked  him,  If  he  heard  the  Excelicni  Mufick  ?  he  replied,  Na ;  Open,  faith  he,  the 
Voor^  that  it  way  hi  the  better  heard  j  afterward  he  asked,  What  the  Cloci^  had  ftruc^^ 
and  was  told,  i  iiad  Prurk  two  5  He  faid,  It  is  not  yet  my  time,  three  Hvurs  hence  is 
my  time  j  In  the  mean  w  - 1  e  he  (pake  thcfe  words. 

O  th  u  firorg  God  of  Hofts .  deliver  me  accord' ig  tothy  fViU.  0  thou  Crucified  Lori 
^efus.  Have  m.rcy  upon  me.  anirtceivsmeintotbyi\ingdom. 

When  it  wa-.  near  about  Six,  he  took  leave  of  his  Wife  and  Son ,  Blefled  themj 
and  faid  Nov  I  go  hence  into  Paradife  j  and  bidding  his  Son  turn  him,  he  fctch'd  a 
deep  Sigh  and  Departed. 

Thus  have  you  had  a  fliort  Account  of  the  Journey  of  this  BV  fled  Man  on 
Earth,  with  his  bft  Farcwel.  And  it  is  we'l  worchy  of  Remark,  that  although  he 
was  indued  with  fuch  rare  and  fingular  Gius.  he  fought  not  to  make  himfelf  the 
Head  of  fome  Church,  and  feparate  a  People  into  fome  peculiarity  of  outward 
Form ,  and  Difcipline :  But  fought  earneilly ,  to  promote  in  himfelf  and  others 
chat  Univerfai  Love  >  UprighCQels  and  Serviceablenefs  we  owe  co  the  whole 
Creation. 


m 


The  Seven  spirits  of  Godi  or  Tower s^  or  Forms j  iff  Nature* 

I  t  J  4  $  The  Seven 

Binding,  AttraAion,  Anguifli,  Fire,  Light,  Fountain  Spi* 

6         7  rits» 
Sound,  Body,  are  the  Seven  Spirits  Might. 

OF  the  Ten  Forms  of  Fire  know  the  Skill,  f},g TenFomt 

The  L/'fcm/ both  hath,  and  is  the  Will.  ^     tftirt, 

2.  9.        Nexc's  Sirong  D:fire.    Third's,  (harp  Drawing  Might 

4.  Makes  An  oppjfing  Will.    Fourth,  ftjjh  of  Light 
f.       Brings  Anguijh-  And  in  the  Fifth  Form  doth  Lye 

Tn'  Eternal  N-iture  or  Great  Afjjfsrjfi 

6.  Sixth,  The  two  Principles  of  Fire  and  Light. 

7.  The -'^f^enth  3/i<«  with  refleSing  Sight. 

8.  The  Eghchtl-erMffci  Ends  the  outward  Life. 

5.  Ninth  r/'^i/i  r/>^«re  Pacifying  Strife. 

10.     The  Tenth,  makes  holy  F/e/&  and  hgly  Earth, 
Of  ^«ge//,  and  Bleft  Souls,  the  holy  Birth. . 

123 

Figiir'd  by  Sem^  Arphaxad^  SeUby  and 

4      r       ^ 
E^er,  Felegy  R?^m,  next  whom  dO  ftand 

789 
Serugy  NdboTj  withterab,  and  the  Bleft 

lO 

Ahranty  whofc  Seed  Sanftifies  all  the  Reft. 


THREE,  and  but  three  Principles  Comprehend,  y^^  j-j^^^j 

Eternal  rhi-gs,  and  thofe  that  have  an  End.  Princitiet 

The  Fjryt.fuchDarknefs  as  dcth  Light  Defire,  .   '^^*^"f'"' 

Which  till  it  Gain,  is  n  fierce  Anguifh  Fire. 

The  Second,  A  Meek,  Yielding,  Loving  Light , 
Maje.^itk,  Potent,  Sacred,  Sweet,  and  Bright. 

The  Third,  Refulting  as  from  Fire  and  Light,  , 

Brirgs  Good  from  Evil   Day  from  Pitchy  Night  j 
Impregnates  fully  with  Redundant  Blifs 
Each  Great,  or  little  thing  that  Bfeffed  is  :        . 
Did  in  Six  Days  the  whole  Creation  hatch, 
Still  Swaddles,  Feeds  and  over  it  doth  watch» 


ERRATA. 

PAge  50.  Line  47.  wants  a  Comma  at  Creature,  p.  77.  1. 4.  place  the Parenthe/is  at 
Bodies,  p.  79.  Penult,  for  eacbtrc^d  each,  p.  io2. 1.  2.  for  It  it  r-  Is  it,  p.  18 1. 
1.  38.  for  I(pi  r.  Root,  p.  277. 1. 10.  place  the  Parenthefs  at  through,  p.  322.  /^  19. 
for  who  r.  bpw,  p.  ^$6.  for  Eniiindei  r.  EnKiniled, 

The 


The  General  Heads  of  the  folldwiig  Treatife. 

:— -      PagC' 

COnfiderations  hy  -way  of  Inquiry  .and  Search  ffrtc  the  Sub* 
je^  Matter  afid  Scope  oftheWrithgs(yftheX>ivinetyIn- 
ft  ru^ed  Jacob  B^llmea  i 

The  1 77  -  Iheofaphuk  ■Quejiions  ef  Jacob  Behmen  Anfwered^ 
/hewing  thetr  Scope  andT^efign^  41 

Meditations  and  Contemplations  on  fome  of  the  preceding  Que- 
ft  ions  and  Anfwets\  219 

Extra^s  of  the  Wotfiks  of  J^LCob  Behmaa,^^i;^»wg  witth  bis 
Book  called  Aurora.  241 

The  Three  Trinciples  of  the  Divine  Ejfence,  260 

The  Threefold  Life  in  Man,  288* 

The  Forty  Quejiions  of  the  SouL  31 J 

The  Incarnation  of  Jefus  Chri/i,  320 

The  Six  Great  Joints. - ^  ^  -     •  337 

■And  Six  Smaller  Points.  545r 

A  Brief  Summary  of  the  Earthy  and  Heavenly  Myjleries  Con' 

traced  and  Comprized  in ^^ine  Texts.  347 

Of  the  T)ivine  Vifion  ^r  Contewplation.^  34P 
A  Brief  Explanation  offheKnovoled^  ofGod^  and  of  all  things^ 

alfo  of  the  True  and  Fdfe  Light.  35:4 

Signatura  Rerum.  ^56 

GodsEle^ionofGracey  calVd^redeJlination,  569 

B apt ifm  and  the  Lords  Sapper.  ^J$ 

M^fterium  Magnum;    :  -  ^79, 

Extra5fsoftheLff€rf^]'BLCDh^^mi£B..  4^5. 


ABiifef 


A  Brief  TABLE. 


A. 

Page 

OF  the  Ahyfs  of  all  things. 
42 
0/ Abraham  and  his  Seedy  and  of 
the  Line  of  the  Covenant.     395 
Bow  Abraham'^  Travails  figureth 
Ckriflianity'  40O 

*"0/ Abraham' J  refcuing  Lot.  39S 
Of  the  Covenant  made  betwixt 

Abraham  and  Abimelech. 

401 

\  0/ Abraham'^  Offering  up  Ifaac, 

j  f     Sarah'j  Deaths  and  the  refi  of 

I      the  Hifiory  cf  Ahr3hzm^n> hat 

^    it  all  points  at.       402  tO  404 

Of  Abraham'/  Bofom  what  it  is, 

0/ AdamV  Eyes  being  opened.  1 02 
Of  Adam  and  Eves  Shame.  1 03 
0/ Adam  and  Eves  Death.  104 
Out  of  what  the  Angels  were  made, 

44-  ')9 

Of  theWorkof  the  Angels.  44.244 

Of  their  Dominions^  Thrones  and 

Principaitties.   57.21 1. 246.294 

Of  yimtchriBj  vnhat  it  is.ij^.'^o6 

Of  the  Antichriftian  Church,  ,279 

Of  the  hvchmS-tSeparator^or  '4'^orkc 

man.  73.  233.  26^ 

B. 

BAbel,  what  it  is.       180. 3574 
OfBapttfm.     132- 373- ?9v^- 
The  Bea£i  in  the  Apocalypfe,  what 
it  is,  180.395 

What  the  Ruin  of  the  BeaFi  is.  1 82 
Of  Cod's  Blelfing  iff  this  iVorld'^lz 


Page. 

Of  the  Water  and  Bloody  what  they 

,   are*  168. 172 

Of  the  Flefl)  and  Blood  of  Chrift 

reallyenjoyed,what  it  ;j.l68.l72 

Of  the  Bread  and  Wine  in  the  Sa^ 

crament.  168.I73 

■       ^  ^     C.  ^.i^-\  ' 

OF  Cain'j Murthering his Bro^ 
ther  Abel.  109. 390 

Of  Cain'y  Defpair  of  Grace,    in 
Whether  Cain  was  Damned  in  re- 
fpeci  of  his  Sin.  in 

Of  the   Mark^fet  on  Cain  what  it: 
was.  112 

Of  the  Kingdom  of  Cain.  279 

Of  the  Chaos  whence  it  proceeded. 

62.  63 

Of  the  Chernb  with  the  naked  Sword 

before  Paradife^what  it  was.  1 07 

Of  Childrens  Baptifm.       28 1 .  308 

^  Of  Chrift.,  what  heis.  Ji.'^2.10$ 

Of  his  Incarnation.  3  2 .275'.3  29 

Of  his  heavenly  Humanity ^  and 

how  part  icipated.  of  by  m    35', 

IDJ.  305. 

Of  the  Vnitinp^  tloe  Deity  and 
Humanity  in  his  hecomvig 
Man,  129 

Why  he  converfed  30  Tears  on 
Earth,  before  he  enured  on  his 
Office.  131 

Hqwit  is  that  heimreafedin  fa* 
voitr  with  God  and  Man,  131 
'  Why  he  was  Baptized  of  John,  132 

Why  he  was^  Tempted  40  Days. 

\  How 


A  Brief  TABLE. 


Page. 

How  he  was  in  Heaven^and  alfo 
on  Earth.  ^54 

Why  he  Taught inV arables,  134 

Why  he  did  mt  defcrihe  his  Gof- 
felin  HYtting.  135 

Why  the  High  Priefi  and  Scrip- 
ture-^  Learned  perfecnted  him. 

^His  Procefs  through  hisSHjfering^ 
5      and  why  it  wasfo.    136'.  1 42. 

2^5.330.332. 

Why  mufl'  he  Die  on  a  wooden 

Crofs,  140 

i*«  Of  the  two  Mhrtherers  Crucified 

withChrifi,  what  they  figure. 

140.  283 

j  Why  fnufi  his  Side  he  opened  with 

-       a  Spear.  141 

i  Why  did  the  Earth  tremble  when 

;       he  hung  on  the  Crofs.        142 

. "  What  did  the  darknefsfgmfie  that 

came  over  all  Nature.       1 43 

j  OfChrifis  DyitJg^DefcendingjdlC. 

-^    from  143.  to  158.  and  283 

Of  the  true  Chrifiiafj.lJO  176.297 

Of  the  Titulary  Chriflian.  1 7 1 . 1 7  6 

297.310. 
Of  the  True  Chriflian  Church.  279 
Circumcifion  what  itfignifies.  n6- 
375.  398 
Converfion  what  it  is,  324 

S  Contrariety  whence  itfprung'^^o 
i  What  ufe  it  is  of.  349  357 

Of  the  Co'venant  with  Noah.    391 
Of  the  Covenant  with  Abraham. 

11^.397 

Of  the  Line  of  the  Covenant.  391 

rOf  the  Mortal  Creatures,  from 

i      whence  they  fprung  and  Exi^. 
64.72.233.242 
Of  their  Differences,       73 . 2  3  J 


^age;- 

I  The  End  why  they  were  Created. 

Of  the  Creation.  ig.2^/[.2^2.2G^, 

371.381. 
What  was  before  the  Creation.   43 
Of  the  inward  and  outward  Cure* 

J  Of  Gods  Curfe  what  it  is,     275 

1.  The  Caufe  thereof,  3  88 

D. 

OF  the  two  Principles  ofDarl^ 
nefs  and  Lights  i 

Of  the  Temporal  Darknefs,  whence 
it  iiy  65.  227 

How  the  Devil  came  to  be,andwhat 
he  is,  45" 

Of  Death  and  Dying,     I9I,  192. 

277-313.321.358. 
Of  the  Divine  Nature.  260 

Of  the  Divine  Being  in  Nature. 
241. 380 
The  Divine  Being  and  Nature  di^ 
fiinguijl^ed.  337. 341 

Dinah  deflowered,  what  it  figureth. 

412 
E. 

VWHat  the  Earth  was  before  the 

^      Curfe.  87.  106 

What  the  Earth  is  fince  the  Curfe. 

106 
Of  the  ConfitHtion  and  Form  of  the 

Earth.  255 

Egvpt-    The  bringing  the  Children 

of  I(rael  out  thence,  what  figure 

it  bears.  121 

Of  EleBion  and  Reprobation,  what 

they  are,  345 

What  the  four  Elements  are  ,  and 

whence  proceeded.  62.22^.26^, 
Of  Enoch  s  Wonderful  Line-  391 
Of  (he  Enochian  Life  what  it  is, 

and 


A  Brief  TABLE 


Page. 

and  where  hath  Enoch   remain- 
ed. 115.32^ 
77?^  Hifiory  o/Efau,  what  itfigu- 
reth.                        405  to  413 
r  Of  the  Eternal  Nature  or  Origi- 
\     nality.  2.85 
^  J  Of  the  infinite  Productions  there- 
'\     of  26 1 
/Of  the  Knowledge  of  the  Eternal 
(_     through  the  Corruptible,     I'jl 
Of  Eviljfiercenefs  and  /inger^whence 
they  proceeded.  2.225.247.334 
380. 

F. 

TFue  Faith  what  it  is.  532 
Of  the  Fathers  Property.  243 

Of  the  Firmament  in  the  midfl  of 
the  Waters.  66.  228  254 

Of  the  Flefi  and  Blood  of  Chri(^, 
how  the  Difciples  did  Eat  and 
Drin^it.  577 

Of  the  Fief}  and  Spirit,  the  contra- 
riety betwixt  them,  321 

Of  the  forbidden  Fruit,what  it  was. 

99 
Of  the  Forms  of  Nature,  292 

How  God  Forgiveth  Sins,       536 
G. 

IN  what  Grace  the  old  World  was 
Saved  without  Law.  1 10 
Of  God  diftinU:  from  Nature  and 

Creature.  42.369.379 

Of  Gods  Love  and  Anger,  42 
Of  Gods  being  All  in  All.  201 
Of  Gods  workingin  He//.  54.5  5.2  20 
Of  the  Word  or  Heart  of  Cod.  379 
Of  Gods  Voice  when  the  day  grew 

cool.  104 

of  Good  and^Bvil,  whence  theypj-o- 

ceeded,  334f3^^-38o. 


H. 


Page. 

OJF*  the  Human  Tree.  3903 93 
Of  the  Hand  of  Gody  what  it 

is  that  Chrifl  commended  his  Soul 

into.  144. 

Of  Heaven,  what  it  is,  where  it  is, 

and  how.  5*6.1  58.213,22  1. 252 
Of  Hell,  its  beginning,  continuance, 

and  place,    47-5I55-2I3.2I9. 

220.263. 
Of  the  He  athenifhG  ods, whence  they 

fprnng.  ^96 

O/Hagai*  ^^^lihmae],  what  their 
Hi/lory  figureth.      397  to  4C0 

Of  the  fliedding  forth  the  Holy 
Ghofl  after  Chrifls  Afcenfion, 
what  it  benefits  us,  1 6"^ 

J* 

THE  Hifiory  of  Jacob  and 
ECaUyWhatitflgureth.^O^ 
TheVifton  0/ Jacobs  L.-Jder-^OJ 
'The  reB  of  the  Hifiory  of  Ja- 
cob, to  423 
Of  Jehovah.  19 
The  Image  of  Cod  in  Man,  what 
it  is,     78.238.  245.273.316 
The  Hiftory  of  Jofeph  what  it  fi- 

gureth,  from4.\^  tO  423. 
Concerning  John  JBaptill  what  he 
was.  115 

OflCiZCs  Birth   and  cafting  out- 
lihmael  what  it  fgnreth  ^00.^0^. 

0/ judah  ^??W  Thamar.         414 
Of  the  laft  Judgment,  what  it  is, 
andhowejfeEled.         J  95.  285 
K. 

THE  Kingdom  of  Qhrift  how  it 
/f  ^faned  or   t^ken  by  him, 

...       .'         '83 

Hi>w  Chr-'ft  will  ud'ivtr  the  King- 
dom to  t he  Father,  ■  3 ^S 
K  k  k  L. 


ABrief  TABLE. 


L. 


Page 

Concerning  Lamech,    CainV 
Succeffor.  il2 

Of   the   Language    of  Nat  are , 

295-  395 
Of  the  Language  fpoke  by  the  -^po- 

(i-les  at  Pemecop.  162 

What  the  Law  is,  ill 

How  the  Divine  Life  may  he  ma- 

mfefted  in  this  Life.  3  ^TO 

Of  the  Life  of  Darknefs  what  it  is. 

Of   the  Principles  of  Light    and 
Darknefs.  I 

Of  the  true  and falfe  Light.     354 
Of  the  Temporal  Light  and  Darke 
mfs,  6$.  227 

*  Loc'i  Wife  becoming  a  PtUar  of 
{  Salty  whatit  fgureth.  I18 
\  0/  his  departure  out  of  Sodom. 

'  )  Of  his  Daughters  Lying  vrith 
I      him.  118 

^  What  each  fignifies. 
Lufii   "i^hat  it  can  do.  335: 

Lucifer    what  moved  him  to  de- 
part from  God.  44,  45 
Of  his  doleful  Fall.      250.  ^59 
\Ofhis  Office  in  Hell.     47.   219 
Of  hii  place  at  prefent,  •  257 

M. 

^/^F  Mans  Eft  ate  before  the 
V^  F.?//.  21.8284.8586.274 

By  what  Degrees  Man  fell.      26. 

274-  359-  372.  385 
M'^hat  Mans  Eftate  is  by  the  Fall. 

28.83.  274.290.335.342. 

375.388 
Of  Aians    Recovery,     30.  ^^* 

39.  40.  170 


Page 

Mans  miftaken  way  towards  a 

fuppofed  Happinefs.  37 

of  Mans  Immortal  Life*     77, 

81.237 
Of  Mans  Mortal  Life.     77, 

81.237,255. 
The  Ojfference  of  the  Heavenly 
I      and  Earthy  Man.  382 

!  Mans  Body  whence  derived,  75, 
I      237255.254. 

Of  Mans  Birth  and  Propagation, 
I  271 

j  Why  but  one  Man  Created  in  the 
j      Beginning,  8 1 

Of  the  Government  of  Man  over 
the  Creatures.  9  x 

Why  the  fir fi  Man  bom  of  a  Wo- » 
man  was  a  Murtherer,      106 
How  Man  may  find  himfelf  and 
all  Myfteries.  303 .  342 

Of  Mans  deep  Ground  and  Know- 
ledge.    46.  299.  304.   343. 
358.  372. 
\J)f  MansThreefold  Life.2SS.30i 
Of  the    Male    and  Female   kind 
whence  proceeded.  67.229. 

Magia,  what  it  is  and  doth.  345 
Of  Natural ,  I'fagickjvhat  it  is.^  1 7 
Concerning  the  Metals,  358 

Of  the  Mind.  273 

Of  the  ftrife  between  Michael  and 
the  Drago?ty  what  it  iS:  45 

I'Mofes ,  wf)at  doth  his  being 
j  drawn  out  of  the  River  figni- 
fie.  1 19 

Why  the  Lord  appeared  to  him  in 
^       a  Flaming  BujJj.  1 19 

)  From  what  power   he    did  his 
1      Works  of  Wonder.  1 20 

I  Why  muft  he  remain  forty  days 
i.    on  the  Mounts  122 

The 


ABrief  TABLE 

Page 
The  Great   Myfnry  what  it  is, 
346.357. 

N. 

HO^  the  outward  Nature  re- 
prefenteth  the  Divine'   351 
Why  mnft  there  be  aftrife  in  Na- 
turt,  223.  357 


R. 


Page 


REafonwhdt  it  is,  and  whence 
proceeded,  349 

Regeneration  what  it  is,  and  how 
efe^ed,  iS6.  277.  285 

Of  true  Repentance.  282 

Reprobation  what  it  is.  34 j 


What  doth  Noah'^  Flood  figure,    Refurre^ion  of  the  Dead  how  ef' 


What  doth  his  being  Drunk^figure, 

o. 

THE  Office  of  a  Shepherd  or 
Taftor  in  the  Spirit  ofChrift 
what  it  is,  l6$ 

The  Office  of  the  Keys.  1 67 

Of  a  Teacher  of  the  Letter  without 
the  Spirit  of  Chri ft,  166 

P. 

PAradife,  what  it  is,  and  where, 
79.264.  2$>5. 3 27. 3  28.  383. 

384. 

Of  Pentecofty  or  the Jhedding  forth 
of  the  Holy  Ghoft.  1 5 p.  1 5o. 
161.  284. 

Pharaoh'j  Dream  what  it  figured. 

416 

Of  true  Trayer  what  it  is,        311 

Of  Fredeftination.  3^9' 397 

Of  the  Three  Principles  of  the  Di- 
vine Effence,  II.  to  18.  25o. 
262.338. 

Uloy  the  High-Prieft,  &C.  perfe- 
cted thrift.     135-139,  liS' 

Of  the  Prophets  and  Frophtfying. 

123 

Of  a  Ktrgin  Propagation.     24*  88 


115        fe^ed. 


o 


pyhe  Qualities  Good  and  Bad 
what  they  are,  241 


s. 


198.325 


r^F  the  Sabbath. 


Of  the  Saviour,  387 

Of  Cain  and  AbelV  Sacrifices. 
108.  ^Sg 
Why  did  Cain  further  his  Bro-' 
t her  for  the  Sacrificefake.log 
Of  the  Sacrifices  under  the  Law.  1 23 
Of  the  Seed  of  the  Woman,  and  of 
its  treading  upon  the  Serpent, 
104.  275 
Of  Seed  or  Sperm  what  it  is,  its 
various  kinds,  growth  and  in» 
creafe,      69.70.  7 1-  23 o.  2 3 1 
The  Serpent  on  the  Tree  of  Know- 
ledge^ dec-  what  it  was.       ^S 
The  beginning  of  Sicknefs  and  Mor- 
tality.  386 

Sin,  what  it  is,  and  whence  pro- 
ceeded,   gg.  100.  101.  102. 
320.345.386. 
What  was  the  Sin  of  the  Old 
World.  113 

Signature,  what  it  is.  356 

Of  the  Eternal  Signature,     367 
How  the  Internal  doth  imprefs 
the  External-  361 

0/ Sodom  and  Gomorrah  their 
deftru^ion,  and  what  it  figures, 

^17-399 
I'The  Soul  of  Man,  whence  exifi' 

j      f^.  315 

Its 


ABrief  TABLr- 


Page 
JtsEjfence.  ^^6 

Its  Jmbnathing.    jS.  264-  310 
Its  Form  and  power.    317.  3 18 
Its  Vmonwith  the  Body. '^  18  320 
Its  Inlightning  and  Food,     3 20 
Its  Life  and  -^Bions  till  the  lafi 
Judgment.  194.322.323324 
Of  the  Eternal  State  of  the  Good 
and  Bad.     210.  2 1 4.   277, 
.     325.326.334 
Of  the  Soul  and  Spirit  ofChrifl.^  16 
A  defer ipt  ion  ofthefeven  Fountain 
Spirits.  3.  to  II.  247.  249.370 
0/  the  Spirit  of  this  World,  its 
Principles  and  Office.     68.  23  0. 
286.  352.357.360. 
Of  the  Stars  from  whence  pro* 
ceeded.  ^57. 358 

Their  Vfe  and  Benefit,  6^,22^. 

2f7-  298. 

Their  varioM  Properties*       258 

Of  the  Noble  Spiritual  Stone  of  the 

Philofophersi       298.  303 .  3  2 1 

Of  the  Lords  Supper.  376 

T. 

OF  Adam'j  Temptation^  what 
it  was.  266.  267 

The  Teftaments  of  Chrifis,  what 
they  are,  1 68. 281.  307 

How  enjoyed.  17c.  281 

Of  the  outward  Inflitution.       172 
Of  the  Difputes  about  them.      378 
What  the  wicked  partake  of  by  un- 
worthy Rcceivin/f.  ^jj 
Of  the  Tincture  what  it  is,  and  its 
manifold  degrees,  7  2 . 2  3  2  2  68. 
273.341.345.352. 
Of  the  Tree  of  Life.  go 
Of  the  Tree  of  Knowledge  of  Good 
and  Evil.                  go.  9 1 .  gg. 
Why  forbidden  to  Man,  92 

FINIS. 


What  the  Trees  in  Paradife 


Page 

were, 
348 


The  Turba,  what  it  is. 
V. 

Ho  W  Vegetation  is   caufed. 
25-5.359 
Of  the  Divine  Virgin  the  Wifdom 
of  God.  88.89.294 

Of  the  Virgin  MSiry.        126.  130 
Whyjhe  mufi  be  Efpoufed  ro  Jofeph. 

127 
Of  the  Vnderftanding.  ^73 

Vijj^rs,  whence  they  arife,    3  48. 

^^    3P6. 

Of  the  Water  above  the  Firma- 
ment. 66 

.And  of  the  Water  beneath  the  Fir- 
mament. 228 

Of  the  WtU  of  God  flowing  out, 

35S'  3^9 

The  Whore  in  the  -t^pocalypfe^what 

(he  is,  180 

Of  the  Will  of  Man.         ^SV^^J 
Of  the  Creating  of  the  Woman, 

269.384 
Of  the  Literal  and  Living  Word, 

164. 
(■Out  of  what  this  vifible  World  is 
Created,  and  what  it  is.     60. 
22  2.  296. 
To  what  end  it  was  Created. ^ 2^ 
<  ff  hence  proceeded  the   Evil  or 
Contrariety  in  the  Effence  of 
this  World.  61 

How   muft  it  pafs  away,    and 
^     what  fijall  remain  thereof.  I  gg 
Of  the  Wrath  of  God,  what  it  is, 
why  poured  forth,  and  its  dura- 
tion. 52.53.220. 


I 


5^  _i 


9